The governor compelled George D. Grant to return to Carthage with him,

that he might have time to remove the county records from the court

house and give the citizens a chance to escape before the people of

Nauvoo should learn of the murder; for he, too, expected the Mormons

would wreak a terrible vengeance. He reached Carthage about midnight,

and having conferred with Dr. Richards, and promising that all things

should be inquired into, and telling what few people remained in

Carthage to flee for their lives, Governor Ford listened to the voice

of his own fears and with his posse fled in the direction of Quincy.

It was morning before Elder Taylor's wounds could be dressed and he

made in any way comfortable. The day following, the 29th, his wife

Leonora came to him, and also his father and mother, as well as a

number of the brethren who had come to render assistance in removing

the remains of the martyrs to Nauvoo.

General Demming of the Hancock County militia and also Colonel Jones,

treated Elder Taylor with marked courtesy, and seemed solicitous for

his welfare. There were also a number of gentlemen from Quincy and

other places, among them Judge Ralston, who called to inquire after his

welfare. Among them was a doctor who extracted a ball that was giving

him great pain from his thigh.

"Will you be tied during the operation, Mr. Taylor?"

"Oh, no; I shall endure the cutting all right," was the reply, and he

did.

The ball was buried in the flesh, and flattened against the bone to

the size of a 25 cent piece, and the thigh was badly swollen; but the

cutting was a relief from the pain he had endured.

During the performance of the operation Sister Taylor retired to

another room to pray for him, that he might have strength to endure

it and be restored to her and her family. While thus engaged an old

Methodist lady of the name of Bedell entered the room and seeing Sister

Taylor on her knees, approvingly patted her on the back, saying,

"There's a good lady, pray for God to forgive your sins; pray that you

may be converted, and the Lord may have mercy on your soul!"

While in that house, where the inmates talked of praying for the

forgiveness of sins and for mercy, Sister Taylor had heard the murder

of the prophets approved of, at least by the old gentleman Hamilton,

father of the one who kept the house, and she expressed her belief that

the other branches of the family approved of it.

"These were the associates of the old lady referred to," says Elder

Taylor, "and yet she could talk of conversion and saving souls in the

midst of blood and murder: such is man and such consistency!"

Some of the brethren had considerable anxiety for the safety of Elder

Taylor. They by no means thought him secure from the attack of the

mob, some of whom hung about Carthage, and others who began to return

there when they saw the Mormons did not rise _en masse_ and destroy

their neighbors. A brother of the name of Alexander Williams feared

his enemies had some motive in keeping Elder Taylor in Carthage, and

one day he remarked to him that he had fifty men at a given point in

some woods adjacent, and he would soon raise another fifty and take him

to Nauvoo if he would go. Elder Taylor thanked Brother Williams but

thought there was no need of his going.

He did seem to be in some danger, however, for the before mentioned

Colonel Jones when compelled to be absent from his room would leave a

pair of pistols on the table, in case an attack should be made. Some

time after his recovery, too, when publishing an account of the assault

upon the jail, a lawyer of the name of Backman stated that he prevented

the desperado Jackson, before mentioned, from ascending the stairs of

the jail and dispatching him while he lay there unable to move. Backman

at the time of making the statement expressed his regrets at having

prevented the deed. There were others also who said that he ought to

be killed; but that it "was too d--d cowardly to shoot a wounded man."

"And thus," remarks the Elder, "by the chivalry of murderers, I was

prevented from being a second time mutilated or killed."

The motive prompting such a deed, apart from the murderous spirit of

the wretches who contemplated it, would be found in the fact that Elder

Taylor had been a witness of their damning deed, and it was uncertain

how many and whom among them he had recognized. It was important to the

mob that such a witness should be silenced.

How many days Elder Taylor remained in Carthage after he was wounded is

not certain, but it was not many; from three to five only. The people

at Carthage were anxious for him to remain, since they looked upon him

as a sort of hostage; and thought his removal would doubtless be the

signal for the uprising of the Mormons.

At last Brother Marks, the President of the Nauvoo Stake, Doctor Ellis,

a number of brethren on horseback, and James Allred with a wagon, came

to Carthage to remove him to Nauvoo. When asked if he could talk, he

could but barely whisper, "No;" so weak was he from the loss of blood

and the discharge of his wounds. The physicians and people of Carthage

protested that it would be his death if he were removed; but his

friends were anxious for his removal if possible.

Being unable to ride in a wagon or carriage, a litter was prepared for

him, and a number of men living in Carthage, some of whom had been

engaged in the mob, assisted in carrying him. Once on the way, word

was sent to some of the Saints living along the route, not far from

Carthage, to come and meet them. Meantime the men from Carthage made

one excuse after another for leaving until all were gone, much to the

relief of the wounded man, who expressed himself as glad to get rid of

them.

The tramping of those who carried him at last produced violent pain. A

sleigh was therefore obtained and hitched to the back of James Allred's

wagon. A bed was made on the sleigh, and with Sister Taylor by his

side to bathe his wounds with ice-water, the company moved on towards

Nauvoo. The sleigh slipped along over the grass of the prairie almost

without a jar. Five or six miles from Nauvoo the Saints who had learned

of his coming turned out to meet him, and they increased in numbers

as the party with the wounded man drew nearer, until soon there were

troops of friends about him on every hand.

With what joy the storm-tossed, ship-wrecked sailor enters the port

from whence he sailed! How buoyant with delight is the soldier who,

after many a hard-fought field, and a thousand dangers past, returns at

last, weary and worn perhaps, to his native village! But more grateful,

and more joyous than either of these was Elder Taylor to return into

the midst of his friends, after passing through the fearful ordeal at

Carthage jail.

"Never shall I forget the difference of feeling," he writes, "that I

experienced between the place that I had left and the one that I had

now arrived at. I had left a lot of reckless, blood-thirsty murderers,

and had come to the city of the Saints, the people of the living God;

friends of truth and righteousness, all of whom stood there with warm,

true hearts to offer their friendship and services, and to welcome my

return."

One thing only cast a shadow upon his happiness--the recollection that

Joseph and Hyrum were not there--that they were dead!

When Doctor Richards left Carthage with the bodies of the prophets to

convey them to Nauvoo, Elder Taylor suggested that he had better take

his purse and watch as he feared the people might steal them. At this

suggestion the doctor put the purse and watch into one of the owner's

pantaloon pockets, then cutting it off tied a string around the top. It

was thus returned to him after he reached Nauvoo. On opening the pocket

it was found that the crystal to the watch was literally smashed to

powder by the ball that had struck it at the time he had felt himself

falling from the jail window. Up to that time, however, his being

thrown back into the room when he felt himself falling out had been a

mystery; but now it was all clear to him. Had he fallen on the outside

he would have dropped into the very midst of his enemies and would have

been instantly dispatched; but the bullet aimed at his heart was turned

by an over-ruling Providence into a messenger of mercy--it saved his

life.

"I shall never forget the feelings of gratitude that I then experienced

towards my Heavenly Father," he writes in speaking of the discovery

of how his life was saved; "the whole scene was vividly portrayed

before me, and my heart melted before the Lord. I felt that the Lord

had preserved me by a special act of mercy; that my time had not yet

come, and that I had still a work to perform upon the earth." The hands

of the watch stood at five o'clock, sixteen minutes, and twenty-six

seconds, thus marking the moment when its possessor stood between time

and eternity.

The trying ordeal through which he had passed with the martyrs, his

devotion and faithfulness to them in those fearful scenes in the jail,

his undaunted courage, the cruel wounds he himself had received, and

the patience with which he endured his suffering--all bound Elder

Taylor in still stronger bands of affection to the Saints in Nauvoo and

throughout the world.

Shortly after his return to Nauvoo, Eliza R. Snow addressed the

following lines to him:

Thou chieftain of Zion, henceforward thy name

Will be classed with the martyrs, and share in their fame;

Thro' ages eternal, of thee 'twill be said,

With the greatest of prophets he suffered and bled.

When the shafts of injustice were pointed at him,

When the cup of his suff'ring was fill'd to the brim,

When his innocent blood was inhumanly shed,

You shar'd his afflictions and with him you bled.

When around you like hailstones, the rifle balls flew,

When the passage of death opened wide to your view,

When the prophet's free'd spirit thro' martyrdom fled,

In your gore you lay welt'ring--with martyrs you bled.

All the scars from your wounds, like the trophies of yore,

Shall be ensigns of HONOR, till you are no more;

And by all generations of thee shall be said,

With the best of the prophets, in prison, he bled.

Footnotes

1. Following is a copy of it:

CARTHAGE JAIL,

8 o'clock 5 min. p. m., June 27, 1844.

Joseph and Hyrum are dead. Taylor wounded, not very badly. I am well.

Our guard was forced, as we believe, by a band of Missourians from 100

to 200. The job was done in an instant, and the party fled towards

Nauvoo instantly. This is as I believe it. The citizens here are afraid

of the Mormons attacking them; I promise them no.

W. RICHARDS.

N. B. The citizens promise us protection. Alarm guns have been fired.

JOHN TAYLOR.

CHAPTER XVII.

WAS GOVERNOR FORD A PARTY TO THE MASSACRE?--SUSPICIOUS CIRCUMSTANCES.

Relative to Governor Ford's complicity in this awful tragedy, Elder

Taylor has the following:

"There had been various opinions about the complicity of the governor

in the murder, some supposing that he knew all about it, and assisted

or winked at its execution. It is somewhat difficult to form a correct

opinion; from the facts presented it is very certain that things looked

more than suspicious against him."

"In the first place, he positively knew that we had broken no law.

"Secondly. He knew that the mob had not only passed inflammatory

resolutions, threatening extermination to the Mormons, but that they

had actually assembled armed mobs and commenced hostilities against us.

"Thirdly. He took those very mobs that had been arrayed against us, and

enrolled them as his troops, thus legalizing their acts.

"Fourthly. He disbanded the Nauvoo Legion, which had never violated

law, and disarmed them, and had about his person in the shape of

militia known mobocrats and violators of the law.

"Fifthly. He requested us to come to Carthage without arms, promising

protection, and then refused to interfere in delivering us from prison,

although Joseph and Hyrum were put there contrary to law.

"Sixthly. Although he refused to interfere in our behalf, yet, when

Captain Smith went to him and informed him that the prisoners refused

to come out, he told him that he had a command and knew what to do,

thus sanctioning the use of force in the violation of law when opposed

to us, whereas he would not for us interpose his executive authority to

free us from being incarcerated contrary to law, although he was fully

informed of all the facts of the case, as we kept him posted in the

affairs all the time.

"Seventhly. He left the prisoners in Carthage jail contrary to his

plighted faith.

"Eighthly. Before he went he dismissed all the troops that could be

relied upon, as well as many of the mob, and left us in charge of the

"Carthage Greys," a company that he knew were mobocratic, our most

bitter enemies, and who had passed resolutions to exterminate us, and

who had been placed under guard by General Demming only the day before.

"Ninthly. He was informed of the intended murder, both before he left

and while on the road, by several different parties.

"Tenthly. When the cannon was fired in Carthage, signifying that the

deed was done, he immediately took up his line of march and fled. How

did he know this signal portended their death, if he was not in the

secret? It may be said some of the party told him. How could he believe

what the party said about the gun signal if he could not believe the

testimony of several individuals who told him in positive terms about

the contemplated murder?

"He has I believe, stated that he left the "Carthage Greys" there

because he considered that, as their town was contiguous to ours, and

as the responsibility of our safety rested solely upon them, they would

not dare suffer any indignity to befall us. This very admission shows

that he did really expect danger; and then he knew that these people

had published to the world that they would exterminate us, and his

leaving us in their hands and taking off their responsibilities was

like leaving a lamb in charge of a wolf, and trusting to its humanity

and honor for its safe-keeping.

"It is said again that he would not have gone to Nauvoo, and thus

placed himself in the hands of the Mormons, if he had anticipated any

such event, as he would be exposed to their wrath. To this it may be

answered that the Mormons did not know their signals, while he did;

and they were also known in Warsaw, as well as in other places; and as

soon as a gun was fired, a merchant of Warsaw jumped upon his horse and

rode directly to Quincy, and reported 'Joseph and Hyrum killed, and

those who were with them in jail.' He reported further that 'they were

attempting to break jail, and were all killed by the guard.' This was

their story; it was anticipated to kill all, and the gun was to be the

signal that the deed was accomplished. This was known in Warsaw. The

governor also knew it and fled; and he could really be in no danger in

Nauvoo, for the Mormons did not know it, and he had plenty of time to

escape, which he did.

"It is said that he made all his officers promise solemnly that they

would help him to protect the Smiths; this may or may not be. At any

rate, some of these same officers helped to murder them.

"The strongest argument in the governor's favor, and one that would

bear more weight with us than all the rest put together, would be that

he could not believe them capable of such atrocity; and, thinking that

their talk and threatenings were a mere ebullition of feeling, a kind

of braggadocio, and that there was enough of good, moral feeling to

control the more violent passions, he trusted to their faith. There

is, indeed, a degree of plausibility about this, but when we put it in

juxtaposition to the amount of evidence that he was in possession of,

it weighs very little. He had nothing to inspire confidence in them,

and everything to make him mistrust them. Besides, why his broken

faith? Why his disregard of what was told him by several parties?

Again, if he knew not the plan, how did he understand the signal? Why

so oblivious to everything pertaining to the Mormon interest, and so

alive and interested about the mobocrats? At any rate, be this as it

may, he stands responsible for their blood, and it is dripping on his

garments. If it had not been for his promises of protection, they would

have protected themselves; it was plighted faith that led them to the

slaughter; and, to make the best of it, it was a breach of that faith

and a non-fulfillment of that promise, after repeated warning, that led

to their death.

"Having said so much, I must leave the governor with my readers and

with his God. Justice, I conceive, demanded this much, and truth could

not be told with less; as I have said before, my opinion is that the

governor would not have planned this murder, but he had not sufficient

energy to resist popular opinion, even if that opinion led to blood and

death."

Governor Ford admits, in his History of Illinois, that he heard of some

threats made against the prisoners. He writes: "I had heard of some

threats being made, but none of an attack upon the prisoners whilst

in jail. These threats seemed to be made by individuals not acting

in concert. They were no more than the bluster which might have been

expected, and furnished no indication of numbers combining for this or

any other purpose."

The day previous to the assault on the jail, the governor was planning

to march all his forces into Nauvoo. This military expedition, not to

say semi-military invasion, was expected to accomplish two purposes:

first, it would gratify the clamors of the anti-Mormons; second, it

was intended to strike terror to the hearts of the citizens of Nauvoo.

Speaking of this intended military display the governor remarks:

"I observed that some of the people became more and more excited and

inflammatory the further the preparations were advanced. Occasional

threats came to my ears of destroying the city and murdering or

expelling the inhabitants. I had no objection to ease the terrors

of the people by this display of force, and was most anxious also

to search for the alleged apparatus for making counterfeit money;

and, in fact, to inquire into all the charges made against that

people, if I could have been assured of my command against mutiny and

insubordination. But I gradually learned to my entire satisfaction

that there was a plan to get the troops into Nauvoo, and there to

begin the war, probably by some of our own party, or some of the

seceding Mormons, taking advantage of the night to fire on our own

force, and then lay it on the Mormons. I was satisfied that there were

those amongst us fully capable of such an act, hoping that in the

alarm, bustle and confusion of a militia camp, the truth would not be

discovered, and that it might lead to the desired collision."

Such are the reasons assigned by Governor Ford for abandoning his plan

of marching all his forces into Nauvoo. If he could persuade himself

to believe that he had those under his command who would resort to

the means he himself alludes to in the foregoing, to bring about a

collision with the citizens of Nauvoo, and that he was fearful that

his whole command would mutiny when once in the city of the Saints,

it is unfortunate for the fame of Governor Ford that his fears could

not be aroused for the safety of his prisoners, who were left at the

mercy of those same militia forces of which he himself was distrustful,

especially since the only barrier between them and the fury of this mob

militia was a guard made up of their bitterest enemies--the Carthage

Greys.

CHAPTER XVIII.

MANAGEMENT OF AFFAIRS IN NAUVOO--ARRIVAL OF SIDNEY RIGDON--ARRIVAL

OF THE TWELVE--RIGDON REJECTED AS LEADER--THE TWELVE

CHOSEN--PROSPERITY--UNIQUE ORGANIZATION--MOBBINGS--AGREEMENT TO LEAVE

NAUVOO--BOLD SPEECHES OF ELDER TAYLOR--"THE LORD WAS WITH ME."

Soon after the return of Elder Taylor to Nauvoo, he, in connection with

Willard Richards and W. W. Phelps, issued an address to the Saints,

beseeching them to hold fast to the faith and to be peaceable citizens,

doing the works of righteousness. The address also stated that as soon

as the Twelve and other authorities could assemble, or a majority of

them, the onward course for the great gathering of Israel, and the

final consummation of the Dispensation of the Fullness of Times, would

be pointed out.

Elders Taylor and Richards were the only members of the quorum of the

Twelve in Nauvoo at the time, the others all being absent in the East

on Missions.

In a few days Parley P. Pratt arrived and united with these brethren

in directing the affairs of the Church. The council meetings of these

apostles were held at the house of Elder Taylor, in order that he might

take part in them, being still confined to his room by his wounds.

About the time Elder Pratt reached Nauvoo Sidney Rigdon, one of the

counselors to the martyred Prophet, arrived from Pennsylvania. He was

invited to join them in their movements, but this he declined, as he

had his own selfish ambition to gratify. He was determined to become

the leader of the Church; and to accomplish this, he began in an

underhanded way to work up a feeling in his own favor.

Afraid to put in a claim to be made President outright, he sought to

be appointed "guardian" to the Church, to build it up to Joseph. He

held secret meetings among those favorable to his plans, circulated

wonderful "revelations" among them, and ordained men to offices

heretofore unheard of in the Church; and at last appointed a day for

the Church to assemble and select a "guardian." The day appointed was

the 8th of August.

By that time President Young and a majority of the Twelve had arrived.

Elder Rigdon had full opportunity to present his claims to the people,

but they rejected him, and almost unanimously chose the apostles to

preside over the whole Church.

Disappointed in his ambitious designs, Elder Rigdon sought to divide

the people; but as his influence in Nauvoo was limited, he did

not succeed further than to induce a very few to accompany him to

Pittsburg, Pennsylvania, where he gathered about him a few other

followers. He was shortly afterwards excommunicated from the Church, as

he manifested no disposition to repent of his course.

Other restless, ambitious characters, among them James J. Strang and

James Emmet sought to divide the Church, since they could not preside

over it, and did lead some away; their vaulting ambition overleaped

itself, however, and they miserably failed.

The Twelve being sustained as the presiding authority, they took the

direction of affairs and issued a general epistle to the Church, in

which they expressed a determination to carry on the work so well begun

by the Prophet Joseph. Nauvoo must be enlarged, the temple completed

and the gathering of Israel go on. "The gospel in its fullness must now

roll forth," said they, "through every neighborhood of this wide-spread

country, and to all the world, * * * until the kingdoms of this world

become the kingdom of our Lord and of His Christ."

Capitalists were invited to Nauvoo to establish manufactories,

and were assured that the people there had sufficient skill and

ingenuity among them to carry on nearly all kinds of industry. Elder

Taylor took a prominent part in these temporal affairs as well as in

things spiritual. On his recommendation and under his supervision a

"Trades Union" was formed, an organization having for its object the

establishment of industries that would produce, as far as possible,

everything needed by the people of Nauvoo, and a surplus for

exportation.

Suggestions were made to secure a charter for the association, but as

there was every prospect that the city and other charters granted to

the people of Nauvoo would be repealed by the state legislature, Elder

Taylor proposed a plan of organization that was at once novel and not

likely to be interfered with by the state:

First, Twelve men to be appointed, forming a _Living Constitution_,

with a president, secretary, etc., to take the lead in all the affairs

of the association.

Second. Separate trustees to organize themselves and have their own

laws, but to be subject to the living constitution.

These movements gave an impetus to industry, and an era of prosperity

dawned upon Nauvoo such as she had never before witnessed. Immigration

rapidly increased her population, factories of various kinds sprang

into existence, and the diversity of industries thus created, made an

exchange of home productions possible and very profitable.

After the ruthless murder of the prophets there was a cessation of

active hostilities against the Saints, and even a reaction of popular

sentiment in their favor. This, however, was but momentary. It grew

out of the awe inspired by the dastardly murder committed at Carthage,

sufficient in atrocity to make hell itself stand aghast and tremble. It

was sufficient, also, to silence the tongue of slander in Illinois for

the moment; and even fired some with boldness enough to denounce the

deed and call for the enforcement of the law against the murderers.

Brave souls! Kind hearts, to weep over the wounded honor of the state!

Their tears were gracious drops! But at the first cry of "_thieves,

thieves, thieves_ in Nauvoo!" a cry raised by the men whose hands

were red with the innocent blood of God's servants--Illinois forgot

her horror at the atrocious murder of innocent men while under her

protection; and clapped her hands with joy at the prospect of finding

even the slightest shadow of palliation for the monstrous crime which

dragged her honor in the dust, and stamped the brand of infamy forever

on her brow.

The murderers of the prophets were so industrious in crying "thieves"

and charging the Mormons with crimes which were never committed, that

soon they not only made Illinois forget her shame in permitting the

prophets of God to be murdered, but had her applauding the deed. So

bold were the mob in their determination not to be brought to justice,

that they threatened Governor Ford, and said if he insisted on pushing

the investigation they would make him an accessory to the crime. Nine

of the mob, however were finally brought to trial; and such trial! it

was but a travesty on the term. The testimony of the chief witnesses

for the prosecution was thrown out of evidence; and though the accused

were notoriously guilty, they were acquitted.

Made bold by the impunity with which scoundrels had preyed upon the

Saints, there was a further gathering of thieves, blacklegs and

counterfeiters into Hancock County, and all their desperate crimes

were credited to the Mormon people, together with many which had no

existence, except as they were coined by the lying tongues of men bent

on the destruction of the Saints. The city council of Nauvoo took up

the matter, investigated it, and defied the world to substantiate a

single instance where they had screened criminals from the law. The

citizens in mass meeting assembled denied the slanderous allegations;

the deputy sheriff of Hancock County denied them over his signature;

Governor Ford investigated them, and in his annual message to the

legislature, said: "I have investigated the charge of promiscuous

stealing and find it to be greatly exaggerated. I could not ascertain

that there were a greater proportion of thieves in that community than

in any other of the same number of inhabitants, and perhaps it the city

of Nauvoo were compared with St. Louis, or any other western city, the

proportion would not be so great."

Regardless of these denials the charges of thieving, counterfeiting

and shielding criminals were repeated until popular prejudice was

thoroughly aroused against the inhabitants of Nauvoo, and began to

demand their extermination. Made utterly reckless by the success of

their misrepresentations, the anti-Mormons held a meeting to devise

means for getting rid of the Saints. A number of their own crowd fired

upon the house where the meeting was being held. This was charged to

the Mormons, and made a pretext for burning the houses and stacks of

grain belonging to the Saints in Morley settlement, near which the

aforesaid meeting was held.

This outrage was not avenged by the citizens of Nauvoo, though

their means of doing so were ample. They laid the matter before the

authorities and there let it rest. Meantime the mob was making similar

assaults on all the out-lying settlements. Houses and stacks of grain

were burned, the sick and helpless driven from their homes to the

open prairie. Mr. Backenstos, sheriff of Hancock County, called for a

posse of the law-abiding citizens outside to put down mob violence. He

thought it best to call upon citizens outside of Nauvoo to quell the

disturbance lest the operations of a posse from Nauvoo should be made

a pretext for the opening of civil war. There was no response to the

sheriff's call, and house-burning and other acts of violence went on

unchecked.

In the midst of these exciting scenes a mass meeting in Quincy resolved

that the only hope for peace was in the removal of the Mormons from

the state, and they appointed a committee to wait upon the Church

authorities to lay these conclusions before them, and request them to

leave. Weary with being continually harassed with illegal prosecutions

and mob violence, the Saints agreed to leave the state in the spring,

providing the citizens in Hancock and surrounding counties would use

their influence in assisting them to rent or sell their property, that

they might have means with which to remove; and further that they would

cease vexatious lawsuits against them, as they had violated no law.

This proposition was accepted by the people of Quincy and also by the

anti-Mormons in Hancock County. The civil authorities were largely

superceded by the military, Major Warren being sent into Hancock County

with a company of militia to keep the peace.

These events occurred in the fall of 1845; and the Saints the winter

following began extensive and active preparations for their departure

in the spring. Meantime the anti-Mormons were breaking their part of

the treaty almost daily. Illegal writs were issued for the arrest of

the Twelve, and efforts made to serve them. House-burning and even

murder went right on under the very eyes of Major Warren. At last,

being exasperated beyond endurance, Elder Taylor declared he would

submit no longer to the injustice being heaped upon himself and the

people. President Young made a similar declaration. This led Major

Warren to seek an interview with the authorities in which he upbraided

them for their declared "resistance to law." In the course of that

interview Elder Taylor made the following answer to the remarks of the

major:

"Major Warren, I stand before you as a man who has received deep injury

from the citizens of this state, and consequently have some feelings.

You talk, sir, about 'the majesty of the law, and maintaining the law:'

why, sir, the law to us is a mere farce. For years past the law has

been made use of only as an engine of oppression. We have received no

protection from it. I have suffered under its cruel influence. You talk

about your troops being efficient, supporting law and preserving peace.

This tale may do to tell some, but it fails to charm us. I stand before

you as a victim of such protection. I went from this place some time

ago in a time of difficulty like the present, as one of a committee

by the special request of Governor Ford, who solemnly pledged his

honor for my protection; but how was I protected? I was shot nearly to

pieces, and two of the best men in the world were shot dead at my side.

This is a specimen of your protection!"

Warren doubtless saw the storm that was coming and at this point

interrupted to say that he did not wish to enter upon this exciting

subject, but wished to speak relative to the present.

Elder Taylor: "I will touch upon the things of the present in a

moment.--You may think this outrage was an outbreak--a sudden

ebullition of feeling that the governor could not control; but who

was it that did this deed? The governor's troops, sir, were among the

foremost of that bloody gang. And where, sir--tell me where is our

redress? You talk about the majesty of the law! What has become of

those murderers? Have they been hung or shot, or in any way punished?

No, sir, you know they have not. With their hands yet reeking in blood,

having become hardened in their deeds of infamy, knowing that they will

not be punished, they are now applying the torch to the houses of those

they have already so deeply injured. What has been done to them under

your administration? Have they been brought to justice, have they been

punished for their infamous proceedings? No, sir; not one of them. They

are still burning houses under your supervision; and you have either

been unwilling or unable to stop them. Houses have been burned since

your arrival here; men have been kidnapped, cattle stolen, our brethren

abused and robbed when going after their corn. Are we to stand still

and let marauders and house-burners come into our city under the real

or assumed name of "governor's troops," and yet offer no resistance to

their nefarious deeds? Are we to be held still by you, sir, while they

thrust the hot iron into us? I tell you plainly for one I will not do

it. I speak now on my own responsibility, and I tell you, sir, I will

not stand it. I care nothing for your decrees, your martial law or

any other law, I mean to protect myself; and if my brethren are to be

insulted and abused in going after their own corn, and pursuing their

lawful business--if nobody else will go to protect them I will. They

shall not be abused under pretext of law or anything else; and there is

not a patriot in the world but what would bear me out in it.

"Where is the spirit of '76? Where is the fire that burned in the

bosoms of those who fought and bled for liberty? Is there no one who

will stand up in defense of the oppressed? If a man had the least

spark of humanity burning in his bosom--if he were not hardened and

desperate, he would be ashamed to oppress a people already goaded by a

yoke too intolerable to be borne, and that, too, in a boasted land of

liberty. Talk about law! Sir, I stand before you as a victim of law. I

feel warm on this subject--who would not? I have seen my best friends

shot down while under legal protection. What is our governor? These

scenes have been enacted under his supervision. What are our generals

and judges? They have aided in these matters. If an honorable jury is

legally selected, a house-burner or perhaps a murderer makes affidavit

that he has reason to believe they are partial and the judge will order

a mobocratic sheriff and jury for the purpose of acquitting the guilty

and condemning the innocent. What are all these legal men but a pack of

scoundrels? And you will talk to us of law and order, and threaten us

with punishment for disobeying your commands and protecting our rights!

What are we? Are we beasts? I tell you for one, sir, I shall protect

myself, law or no law, judge or no judge, governor or no governor. I

will not stand such infernal rascality, and if I have to fight it out,

I will sell my life as dearly as I can."

A few days after this, Major Warren again rode into Nauvoo with his

troops. It was reported that he had writs for the Twelve, but he sent

word that he wanted an interview with them and pledged his word that

no writs should be served. In the interview which followed he read a

letter from Mr. Brayman, attorney general of the state _Pro tem._,

asking if the statement made by Mr. Young and Mr. Taylor to the effect

that they would not be subject to any law and would resist all civil

process, was to be looked upon as sincere.

They denied having made such statement. What they complained of was

mal-administration and illegal prosecution. They had always been

subject to law. They had always sustained it and still felt disposed to

do so. "But I wish to make a few remarks concerning my own individual

feelings," said Elder Taylor. "I have endured as much as I feel willing

to endure under this government. I feel myself oppressed and wronged. I

have never violated any law in the United States, and to be vexed and

annoyed continually with vexatious lawsuits and illegal prosecutions I

do not feel disposed tamely to submit to. If it is not enough for me

to be deprived of my rights and my liberty; if it is not enough for

me to sacrifice my property and to become an exile; if I cannot have

the short space of six months to dispose of my effects and to leave

the state--if the governor will only tell me, I will leave now; but I

cannot and will not endure a continuation of these wrongs. I do not

mean to be taken by any unjust requisition and thrust into prison; if

I am, I must go there dead; for they shall not take me there alive. I

have no personal feelings against you, Major Warren, but I will not put

up with these accumulated wrongs."

The _Warsaw Signal_ in speaking of this affair said that the troops had

writs to serve on the Twelve, and although Major Warren had pledged

his honor to the Twelve that no writs should be served, yet he was

under promise to assist those holding them the day following; but after

hearing the remarks of Elder Taylor fear seized upon them and they were

afraid to make any attempt at serving them. Judge Purple also advised

them not to serve them as he had no doubt there would be blood shed.

Warren accordingly left with his troops.

"I had felt surprised at myself at the manner in which I had spoken,"

remarks Elder Taylor, "but I have no doubt I was directed by the Spirit

of the Lord."

CHAPTER XIX.

PREPARATIONS FOR LEAVING NAUVOO--LABORS IN THE TEMPLE--ELDER TAYLOR'S

SACRIFICE--JOURNEY THROUGH THE WILDERNESS--ARRIVAL AT COUNCIL

BLUFFS--HELPS TO RAISE THE MORMON BATTALION--"WHO CANNOT TRUST THE

UNITED STATES?"--RUMORS OF TROUBLE IN ENGLAND--CALLED TO A MISSION IN

ENGLAND--THE DEPARTURE.

All through the winter of 1845-6 the Saints in Nauvoo were busy

making their preparations for the contemplated exodus. Early dawn

and the latest twilight saw them hurrying to and fro gathering

together provisions, cattle, carriages, wagons, seeds, farming

implements--everything that was likely to be of service to them in the

new homes they were going to make somewhere in the wilderness. Nor did

their labors end with the light of day. Often it happened that the

dingy smithies were illuminated through the night by the blazing forge,

and the stillness of midnight was broken by the merry ring of anvils,

while others sat in council devising the best methods of traveling

and organizing into companies those whose arrangements were nearing

completion.

Meantime the temple had been so far completed that endowments could be

given to the faithful; and in this work Elder Taylor with others of his

quorum was employed during that eventful winter. He also continued to

publish the _Times and Seasons_ up to the time of his departure for the

wilderness. The _Neighbor_ was discontinued shortly after the Quincy

Committee requested the Saints to leave the state.

While making every effort to fill his part of the agreement with

said committee to leave the state in the spring, he was continually

harassed by his enemies seeking to arrest him on illegal writs. The

whole community, in fact, was frequently threatened with mob violence.

Their enemies were as impatient for Nauvoo to fall into their hands as

hungry tigers are for their prey. The wheels of time moved altogether

too slowly for them. They sought to make the people of other counties

believe that the Mormons had no intention of leaving in the spring,

and therefore to wait for spring to come before driving them out was

only a waste of time, for to that issue it would come at last. Their

ingenuity exhausted itself in concocting schemes to justify an invasion

of Nauvoo. Finally, that all doubts as to the settled intention of

the Saints to leave the United States might be put at rest, a large

company, four hundred families all told, including nearly all the

leaders of the Church and their families, left Nauvoo on the 11th

of February, crossing the Mississippi on the ice. The exodus was

not commenced so early, and at such an inclement season of the year

because there was anything in the treaty the Saints had entered into

that demanded it, but the movement was made to give proof that it was

their intention to leave, and to take away from the mob all excuse for

violence or bloodshed.

Elder Taylor and his family crossed the river on the 16th of February,

and joined the Camp of Israel in the wilderness of the Territory of

Iowa. For his own family and those who had lived with him in Nauvoo,

he had eight wagons and a carriage, with the necessary force of teams.

Snow was on the ground when he left Nauvoo, and shortly after crossing

the river a thaw set in, which made travelling difficult. An encampment

was made at a place where wood was plentiful, and there the exiles made

themselves as comfortable as possible, until traveling should become

less disagreeable.

There they lay, exposed to the inclement season, while only a short

distance away--almost in view--were their comfortable houses, their

beautiful city and magnificent temple! These homes which they had

left, and that city were still theirs, for so hurried had been their

departure that they had no time to dispose of property.

Elder Taylor had left a large, two-story brick house well furnished,

with a brick store on one side and a new brick building that he had

erected for a printing office on the other, and a large barn in the

rear. This lot and the buildings were worth $10,000. In addition to

this property, a short distance east of Nauvoo he had a farm of 106

acres of unimproved land, another of 80 acres, 40 of which was under

cultivation and the remaining 40 timber. He also had a corner lot 101

x 85 feet on Main and Water street, opposite the Nauvoo Mansion. All

this--to say nothing of breaking up his printing and book-binding

establishment--he had been compelled to leave with but small hope of

ever receiving anything for it; while he himself was driven forth an

exile to wander, perhaps to perish, in the wilderness, a victim of

religious intolerance.

This was in an age of boasted enlightenment--in the 19th century! In

the great American Republic--the vaunted asylum of the oppressed!

To facilitate travel and for the better regulation of the people, the

exiles were divided into companies of from seventy to a hundred wagons;

but these companies followed each other so closely that they formed an

almost unbroken procession across the Territory of Iowa.

To tell in detail the story of that journey from Nauvoo to Council

Bluffs--how the Saints struggled on through trackless prairies

converted into vast bogs by the spring thaws and rain and sleet which

seemed to fall continuously; how the bleak winds from the pitiless

northwest were more cruel than the sharpest frosts; how the young and

strong left the main companies to go into Missouri and districts in

Iowa remote from their line of march to exchange household furniture

for corn or flour; how those who had merely enough provisions for

themselves--no one had a surplus--divided with those who had none;

how heroically they struggled against weakness and disease brought on

through exposure; how they laid away their dead in nameless graves--to

tell all this would fill a volume of itself, and belongs rather to a

history of the whole people than to this biography.

The 5th of June found Elder Taylor with his company at Mount Pisgah,

in Iowa, about one hundred and sixty miles from Nauvoo, where the

companies under Brigham Young and Heber C. Kimball had encamped and

were putting in crops for those who would come on later to harvest.

From Mount Pisgah to the "Bluffs" he met numerous squads of

Pottawattomie Indians, all of whom he treated kindly, and generally

distributed tobacco among them, a thing with which they were highly

pleased. These Indians had been removed from their lands east of the

Mississippi some years before, and were themselves exiles. Perhaps it

was that fact which led them to treat kindly the exiled Saints. At any

rate they gave them permission to pass through their reservation, and

finally permitted them to settle for a time upon their lands and use

what timber they needed to build temporary abodes.

Elder Taylor brought his company up to the main encampment [1] at

Council Bluffs on the 17th of June. Soon afterwards he was busily

engaged with his brethren in raising a company of pioneers to go to the

Rocky Mountains in advance of the main body of the people. He was going

as one of this company and began putting his wagons in order.

It was in the midst of these preparations that Captain Allen of the

United States army came to the encampment and called upon the Saints

in the name of the United States for five hundred volunteers to march

to California. The strained relations which for some time had existed

between the United States and Mexico had resulted in a declaration

of war, and an actual beginning of hostilities in May. It was part

of General Scott's plan of campaign for the "Army of the West" to

rendezvous at Fort Leavenworth, invade New Mexico and co-operate with a

fleet which was to sweep around Cape Horn and attack the enemy on the

Pacific coast of his territory. It was to assist in carrying out this

part of the campaign that the exiled Saints were called upon to furnish

five hundred men.

In that moment of supreme trial the leaders of the Church did not

permit the memory of their wrongs to outweigh their patriotism. They

resolved to raise the number of men required. For this purpose meetings

were called and the proposition of enlistment made to the brethren. It

was not at first received with much enthusiasm by the people. Perhaps

they could not forget that the general government had witnessed without

protest their expatriation and expulsion from the confines of the

United States. They also remembered that their repeated appeals for

justice had been met with repeated and increasing indifference, and it

required no small amount of persuasion at the first to induce men to

enlist.

In this work of arousing the people to trust the government of the

United States to deal justly by them, no one was more earnest than

Elder Taylor. In a speech he made at a meeting held in George A.

Smith's camp, he said:

"Many have felt something like rebelling against the government of the

United States. I have myself felt swearing mad at the government for

the treatment we have received at the hands of those in authority,

although I don't know that I ever swore much. We have had cause to

feel as we have, and any man having a spark of the love of liberty in

him would have felt likewise. We are now something like Abraham was,

wandering about we know not whither, but fleeing from a land of tyranny

and oppression."

He then explained that it was the present intention to settle in some

part of California, which at that time belonged to Mexico; but to go

there they must have a legal pretext else they would be regarded as

interlopers. As the United States was at war with Mexico, they had a

right, according to the law of nations, to invade her territory; and

if they enlisted in the service of the United States they would have a

right to go there; and as the stipulations offered by the government

provided as the stipulations offered by the government provided for

their being disbanded in California, they would be at or near the place

of their proposed destination, with a right to remain. There they would

be the "old settlers," and bringing in some thirty thousand people,

there was a prospect of obtaining a state or territorial government,

where they could live in peace. Their children could boast, too, that

their fathers had fought and bled for their country. "Although," he

remarked, "I do not think you will have much fighting to do. Still, I

do not say this to encourage cowards to go on this expedition.

"A great many seem to distrust the government," he continued, "and

are afraid they will not be carried to California, but be sent to

Texas or somewhere else. They will not be--they need not fear. Who

cannot trust the United States? Her flag floats over every ocean,

and her ministry are in every nation. I know it is a great journey

for a man to undertake and leave his family; but Captain Allen says

he will give absolute permission for the families to remain here.

He has also obtained a writing from the Pottawatamie sub-agency,

signed by the chiefs and braves to that effect, so that everything is

straightforward."

He concluded by making a motion that a body of five hundred men be

raised, and make Captain Allen Lieutenant-Colonel, a promotion he

had been promised providing he raised the battalion. That motion was

carried.

It was the 30th of June that Captain Allen arrived at Council Bluffs

and asked for the battalion, and by the 16th of July the men were

organized and placed under his command, ready to start for Fort

Leavenworth.

About the time the battalion was made up, the men Elder Taylor had sent

out form his company to trade for corn and flour and to swap horses

for cattle returned without having met with any success. "I now found

myself in the wilderness without the means of procuring the necessary

provisions for a year and a half;" and then he adds, half reflectively,

"Twelve months prior to this time, I had ten thousand dollars' worth of

property at my disposal!"

The day following the return of his men, however, a brother named

Stewart called upon him for counsel; and before leaving loaned him a

sum of money sufficient to relieve him of his embarrassments, and we

have him saying joyfully, "I felt thankful to the Lord that He had

opened my way, as He always does in time of need."

Meantime from England reports of transgression, wild financial schemes,

chicanery and fraud reached the authorities--reports which were

confirmed by manifestations of the Spirit to President Young.

After the Twelve took the direction of the affairs of the Church, in

August, 1844, they sent Wilford Woodruff to preside over the British

Mission, a post he filled until called away to join the Saints in

their exodus from the United States. On his departure Reuben Hedlock

was appointed to preside over the mission with Thomas Ward and John

Banks for counselors. Soon after the departure of Apostle Woodruff

an agitation was set on foot to found what was called "The British

and American Joint Stock Company." The ostensible purposes for which

this company was organized were to engage in commercial enterprises

with a view of enriching the Church, emigrating the poor Saints to

America, shipping machinery, etc., and founding manufactures in the new

gathering place in the wilderness, and to operate in building up the

kingdom of God generally.

Announcing these as the objects to be accomplished, it was not

difficult to induce the Saints to take stock in the concern, and

hundreds of pounds were subscribed and paid to Hedlock and his

coadjutors. Much of this means was squandered by Hedlock and his

associates instead of being used for the purposes for which the company

had been organized.

Upon hearing these reports Elder Taylor, in connection with Orson Hyde

and Parley P. Pratt, was sent to England to correct these abuses and

set in order all the affairs of the Church in that land. He left his

family in the wilderness with the other exiled Saints, and with his

companions took passage in an open flat boat that was passing down the

Missouri River about the time they were ready to start. This boat was

owned by a party of Presbyterian missionaries who had been laboring

among the Pawnee Indians, and were now returning, with their families,

to St. Joseph, Missouri.

At St. Joseph the brethren purchased the boat and continued their

journey, rowing all day and tying up the boat and sleeping on shore

at night. They reached Fort Leavenworth before the departure of the

Battalion for the west and from those brethren--just then drawing

their bounty of forty dollars each from the government--received some

assistance to help them on their journey. The brethren of the Battalion

were also desirous of sending some means to their families in the

wilderness, and Parley P. Pratt was chosen to carry it to them. While

he returned to the encampment of the Saints, Elder Taylor and Orson

Hyde continued their journey to England, arriving in Liverpool on the

3rd of October.

Footnotes

1. The encampment is thus described by Thomas L. Kane, who visited

it shortly after the arrival of Elder Taylor: "They were collected a

little distance above the Pottawatamie Agency. The hills of the high

prairie crowding in upon the river at this point and overhanging it,

appear of an unusual and commanding elevation. They are called the

'Council Bluffs.' * * * To the south of them, a rich alluvial flat of

considerable width follows down the Missouri some eight miles, to where

it is lost from view by a turn, which forms the site of an Indian town

of _Point aux Poules._ Across the river from this spot the hills recur

again, but are skirted at their base by as much low ground as suffices

for a landing. This landing, and the large flat or bottom on the east

side of the river, were covered with covered carts and wagons; and each

one of the Council Bluff hills opposite was crowded with its own great

camp, gay with bright white canvas, and alive with the busy stir of

swarming occupants. In the clear blue morning air the smoke streamed up

from more than a thousand cooking fires. Countless roads and by-paths

checkered all manner of geometric figures on the hill-sides. Herd

boys were dozing upon the slopes; sheep and horses, cows and oxen

were feeding round them, and other herds in the luxuriant meadows of

the then swollen river. From a single point I counted four thousand

head of cattle in view at one time. As I approached, it seemed to me

the children there were to prove still more numerous."--_Historical

Address_.

CHAPTER XX.

THE UNJUST STEWARDS CALLED TO ACCOUNT--DISPOSED OF--TOUR THROUGH

THE CHURCHES--OVATIONS--ARTICLES FOR THE STAR--MODERATE SPIRIT OF

THEM--WORK ACCOMPLISHED--START FOR HOME--STORM BEATEN--RETURN TO

LIVERPOOL--SECOND START--SUCCESSFUL VOYAGE--FAREWELL FROM AMERICA--IN

THE NICK OF TIME.

The very day of arrival in Liverpool Elders Hyde and Taylor issued

a circular to the Saints in which they stated that the Joint Stock

Company was an institution wholly independent of the Church. The

circular also appointed a conference to convene at Manchester, on the

17th of the month--October.

By that time Elder Pratt had arrived. The unfaithful stewards were

called to account, severely reproved and the chief offenders,

excepting Hedlock, disfellowshipped until they could appear before the

authorities in the camp of Israel to be further dealt with. Hedlock

would not meet the American deputation of Elders; but fled to London

where he lived in obscurity in company with a dissolute woman. He was

excommunicated at once. On the fall of this man Elder Taylor wrote the

following reflections:

"Elder Hedlock might have occupied a high and exalted situation in the

Church, both in time and in eternity; but he has cast from his head the

crown--he has dashed from him the cup of mercy, and has bartered the

hope of eternal life with crowns, principalities, powers, thrones and

dominions, for the gratification of his own sensual appetite; to feed

on husks and straw--to wallow in filth and mire!"

It was arranged that Elder Hyde should take charge of the _Star_ and

the office at Liverpool, while Elders Taylor and Pratt visited the

various conferences and branches of the Church. Everywhere they were

received with demonstrations of joy. Elder Taylor traveled sometimes

alone and sometimes in company with Elder Pratt; but whether alone

or with his companion, he was always made welcome by the Saints. He

labored in season and out of season, and God worked with him and his

associates.

Through their promptness in dealing with the unfaithful stewards,

and the power which attended their administrations, confidence was

restored, the Saints were re-baptized, many new members were added to

the Church, and it was a general time of refreshing from the presence

of the Lord. Social gatherings were frequent, and while he fed the

Saints the bread of life, they administered to his necessities and made

his heart glad with their songs and rejoicing. His reception in Wales

was especially enthusiastic,--it amounted to an ovation; indeed the

same may be said of his reception throughout the British Mission.

Still in the midst of these busy scenes he found time to write a number

of articles for the _Star,_ one of which is especially worthy of

mention--his _Address to the Saints in Great Britain._ In that address

he writes the very best sketches I have yet seen of the evacuation of

Nauvoo and the journey of the Saints to Winter Quarters. Its chief

value consists in its accuracy and temperate tone--much more temperate

than one could reasonable expect it to be from a writer who was a

participator in those cruel scenes, and one of the chief sufferers.

He makes prominent the fact that even if the persecution which

expelled the Saints from Nauvoo had not arisen, their destiny would

have led them to the mountain valleys of the great West. "Many

living witnesses," he writes, "can testify that we proposed moving

to California, [1] leaving the land of our oppression, preaching the

gospel to the Lamanites, building up other temples to the living

God, establishing ourselves in the far distant West. The cruel

and perfidious persecutions that we endured, tended to hasten our

departure, but did _not_ dictate it. It jeopardized our lives, property

and liberty, but was not the cause of our removal."

"Many a time" he continues, "have I listened to the voice of our

beloved Prophet, while in council, dwell on this subject [the removal

of the Saints to the Rocky Mountains] with delight; his eyes sparkling

with animation, and his soul fired with the inspiration of the Spirit

of the living God. It was a theme that caused the bosoms of all who

were privileged to listen, to thrill with delight; intimately connected

with this, were themes upon which prophets, patriarchs, priests and

kings dwelt with pleasure and delight: of them they prophesied, sung,

wrote, spoke and desired to see, but died without the sight. My spirit

glows with sacred fire while I reflect upon these scenes, and I say, O

Lord, hasten the day! Let Zion be established! Let the mountain of the

Lord's house be established in the tops of the mountains!"--a thing,

I may add,--and which he plainly intimates,--could not have been done

had the Saints remained in Nauvoo. The Saints did not come to these

mountain valleys because they were compelled to by their enemies,

they came here because it was their destiny to come; because the Lord

would have them here; and because there were problems to work out in

connection with the work of God which could be worked out nowhere else.

While he admits that the Saints had suffered great loss by being

driven from Illinois--that they had been obliged to make a great

sacrifice--yet, speaking relatively, he held that the Saints were

better off than if they had remained in Nauvoo, a remark that then

seemed paradoxical, but its truth is now confirmed by history; for the

little one has become a great people, occupying an immense area of

country, and they have attained a strength they never could have known

in Nauvoo.

In this article, while he dwells at some length on the sufferings of

the Saints from the fury of the pitiless storm--the drifting snow, the

pelting hail and the icy chills of storm and tempest, Elder Taylor does

not forget to vindicate God whose part it was to stand very near to His

people in such trying times. In continuing his remarks on the exposure

of the Saints to cold and storm he says:

"We sustained no injury therefrom; our health and our lives were

preserved--we outlived the trying scene--we felt contented and

happy--the songs of Zion resounded from wagon to wagon--from tent

to tent; the sound reverberated through the woods, and its echo was

returned from the distant hills; peace, harmony, and contentment

reigned in the habitations of the Saints."

So, too, in speaking of the privations of camp life: "It is true that

in our sojourning we do not possess all the luxuries and delicacies

of old established countries and cities, but we have an abundance of

the staple commodities, such as flour, meal, beef, mutton, pork, milk,

butter and in some instances cheese, sugar, coffee, tea, etc., etc. We

feel contented and happy in the wilderness. The God of Israel is with

us--union and peace prevail; and as we journey, as did Abraham of old,

with our flocks and herds to a distant land, we feel that like him, we

are doing the will of our Heavenly Father and relying upon His word and

promises; and having His blessing, we feel that we are children of the

same promise and hope, and that the great Jehovah is our God."

Such remarks as these lighten the rather sombre picture that is usually

drawn by writers who relate the story of the evacuation of Nauvoo and

the subsequent journey in the wilderness; and who in their anxiety

to give a vivid picture of the sufferings of the Saints, forget to

vindicate the goodness of God who was with His people in those trying

times, and who, by opening the way before them to obtain food and

lands to dwell upon, and giving them strength as their day, made their

afflictions light as air. These things, Elder Taylor in his sketches

does not fail to recognize.

At the time of Elder Taylor's visit, great distress existed among the

laboring classes in England, and as the Saints were chiefly of that

class, they suffered with the rest. The trouble arose very largely

from over-population. This being the case, the queen was memorialized

by the Saints to adopt a system of emigration to Oregon, a general

name given to an immense but indefinite tract of country in the

western part of the British possessions, Vancouver's Island forming

part of it. To return the means that government was asked to expend

in emigrating the people, it was proposed that in a tract of country

divided into sections of six hundred and forty acres, and numbered,

that each emigrant be entitled to settle on the sections bearing even

numbers, and that government retain the odd sections. The presence of

the settlers and their improvements on the even sections would give a

value to the odd sections and bring them into market, and through the

sale of these lands government would soon be repaid the sum expended

for emigration.

In the interest of this scheme, Elder Taylor called upon, and obtained

an interview with the Earl of Dartmouth, but the government refused to

engage in the business.

Having accomplished the object of his mission to England, Elder

Taylor's heart turned to his family in the wilderness. He left the port

of Liverpool in the ship _America_, in company with Elder Pratt, and a

few Saints--fourteen in all. No ship ever left that port with brighter

prospects, but no sooner were they fairly out into the Irish Sea, than

they met a heavy gale and for nine days were tempest-tossed and utterly

unable to reach the broad Atlantic. At last they were compelled to

return to Liver pool.

"I had strange presentiments," says Elder Taylor, "before we went on

board, of danger or ship-wreck--the spirit did not manifest which; and

I was glad when we safely returned to Liverpool."

A second start was made on the seventh of February, and after a

pleasant voyage of thirty-six days, the vessel made the port of New

Orleans. Here Elder Taylor wrote to the editor of the _Star_, his

farewell address to the Saints, which virtually is a review of his

brief mission among them. Following are extracts from it:

"As I had no time before I left England, I now wish to say a few words

to the Saints. When I was there, in consequence of having so many

places to visit, and to travel so extensively, my stay was necessarily

short at the various branches; and it made it impossible for me to

visit so many places, to form so extensive an acquaintance with the

Saints as I should gladly have done had time permitted. If my stay had

been longer, I should gladly have spent two, three, or six months more,

in order to have visited all the branches and seen the Saints at their

homes, for I love the people of God, and delight in the habitations of

the righteous. There peace reigns--there reigns the spirit of God--and

there is my home. And here I wish to say, that although very much

pressed and hurried, I have seldom enjoyed myself better than I did on

my late visit to the British churches. I saw an honesty and simplicity

which I admired. The Saints seemed to vie with each other in many

little acts of kindness and charity which were duly appreciated by me,

and which I have taken pleasure in acknowledging. They were esteemed

not so much on account of their intrinsic value as for the feelings of

those who administered them.

"Our arrival in England was very opportune. * * Before we left [Council

Bluffs], it was revealed to the authorities that the presidency in

England was in transgression, and that it was necessary that some of

the Twelve should proceed immediately to England. * * * When Elder Hyde

and myself were in New York, and Elder Pratt in Boston, we thought it

expedient, rather than to wait two or three days for him, to proceed

immediately to Liverpool. We found on our arrival that we had not come

any too soon. The teachers of the people were under transgression; they

were corrupt: they were acting dishonorably, and dishonestly; stripping

the poor of their last pittance, and yet those wanton profligates

professed that they were doing the will of God, while they, under a

cloak of religion, were reveling in debauchery, drunkenness and fraud!

But they have their reward.

"Many of the Elders were at a loss what to do. They saw that things

were out of order, but how to regulate them they knew not. * * * They

felt a disposition to hope for the best, but it seemed to be hoping

against hope; in fact the whole head was sick and the whole heart

faint; and had it not been that the Saints were in possession of the

eternal principles of truth, and had the testimony of the Spirit,

giving them assurance of the truth and verity of this work, they might

all have made ship-wreck of faith.

"As Elder Pratt and myself journeyed among the churches, we found them

generally doing well, rejoiced to see us, and expressing a willingness

to follow our advice in all things. * * * I would here say a word or

two to the Saints by way of caution. Because you have been deceived

by your former leaders, do not mistrust those [2] you have now, but

let them have your confidence and your prayers. * * * I say again have

confidence in your presidency; neither condemn one man for what another

has done, neither be afraid of him. Give all good men your confidence;

if they betray it, judge them according to that which they have

done--not what they may or may not do. It is a devilish principle to be

jealous of men who have done no wrong, and to withhold our confidence

from those who ought to have our support, merely because it is possible

they may abuse it.

"Now brethren, as I had not time before I left, I must take the liberty

from this side of the ocean, of saying farewell--farewell! and God

bless you for ever and ever, worlds without end. Amen. It is a long

distance to salute you from, as I am now six thousand miles from you,

but I know it will be welcome, for I came more than six thousand miles

to see you, and I had to salute my family from your homes. We have yet

two thousand miles to go to see our families, and part of that through

mobbers, black-legs and murderers, who would gladly take our lives, but

we trust in the God of Israel, that He will take us safely through, and

that we shall arrive in the camp of Israel in peace, and rejoice in

once more meeting our families and friends.

"I left the camp in company with my brethren, July 3rd, 1846, and when

I return shall have traveled upwards of seventeen thousand miles,

three thousand of this was in England, Scotland and Wales. I now feel

well in health and spirits, am thankful that so much of my mission is

completed, and I bless the name of the God of Israel."

From New Orleans he took passage in the steam-packet, _Patrick Henry_,

for St. Louis, where he arrived on the 25th of March. Here he parted

company with Elder Pratt, who made his way through the country to the

camp; while Elder Taylor in charge of the small company of Saints

took steamer up the Missouri for the same point; but on reaching St.

Joseph he left the boat and took carriage, as he desired to reach the

camp before the pioneer company left for the West, as he had with him

some surveying and scientific instruments purchased in England for

them. Those instruments consisted of two sextants, two barometers, two

artificial horizons, one circular reflector, several thermometers and a

telescope.

He arrived in time to meet President Young and deliver these

instruments [3] and some money sent from England to aid the Church. The

pioneer camp had left Winter Quarters a day or two before, and was then

camped on the Elk Horn, some twenty or thirty miles distant, so that he

had returned just in time.

The labors of Elder Taylor and companions were highly approved by

President Young, and he heartily welcomed them back to their families

and the Church.

Footnotes

1. Then the general name for the great West, including what is now Utah.

2. Elder Orson Spencer was left in charge of the mission after the

departure of the Apostles, and Elder Franklin D. Richards was his

counselor.

3. It was with those instruments that Orson Pratt, a few months later,

laid out Salt Lake City.

CHAPTER XXI.

PREPARATIONS FOR JOURNEY INTO THE WILDERNESS--THE OUTFIT--THE

RENDEZVOUS--ORGANIZATION--MANNER OF TRAVELING--MEETING THE PIONEERS--A

SYLVAN FEAST--ARRIVAL IN SALT LAKE VALLEY--"WORK ENOUGH FOR ONE

FALL"--SOCIAL FEAST--CHARACTER OF PRIMITIVE SOCIETY.

The Saints at Winter Quarters had been instructed to organize into

companies and follow the pioneers into the mountains as soon as

practicable. As Elders Taylor and Pratt did not arrive in time to fit

out and accompany the pioneers; and as they were members of the quorum

presiding over the Church at the time, Elder Taylor was associated with

Elder Pratt in a general superintendency of affairs at Winter Quarters

and especially in organizing the companies destined to follow the

Pioneers that summer.

The plan of organization for traveling was to divide the people into

companies of one hundred wagons, subdivided into companies of fifty

wagons, and ten wagons, with captains over each division, the captains

of fifties being subordinate to captains of hundreds, and captains of

tens being subordinate to captains of fifties--all being subject to

the direction of the Apostles. Each fifty had a blacksmith with tools

for repairing wagons and shoeing animals. Three hundred pounds of

breadstuff were required for each person. Every man had to have a gun

with one hundred rounds of ammunition; and each family was expected to

take along its proportion of seed grain and agricultural implements.

As fast as individuals and families were found who had the required

outfit, or could obtain it, they rendezvoused at a point on the Elk

Horn River, where the organization for the journey to the mountains was

perfected.

The families who had traveled with Elder Taylor from Nauvoo to Council

Bluffs, desired to be again enrolled in the company in which he

traveled. That request was granted, and they were chiefly enrolled

in the first fifty of the hundred of which Edward Hunter, afterwards

Presiding Bishop of the Church, was the captain, and Joseph Horne was

captain of the fifty.

In preparing for this journey Elder Taylor was kept extremely busy.

Wagons had to be overhauled, tires re-set, horses and oxen to be

collected and shod, supplies obtained, and only a limited number of

hands with which to accomplish it all; for five hundred able-bodied

men, it will be remembered, had been taken into the service of the

United States, and about one hundred and forty more had gone as

pioneers, and those who from their circumstances had to remain at

Winter Quarters were busily engaged in putting in crops for supplies

for another season.

During the early part of June, however, some six hundred wagons

gathered on the Elk Horn ready to start. There were 1553 souls in the

company, 2213 oxen, 124 horses, 887 cows, many of which had to do

service under the yoke, 358 sheep, 716 chickens and a number of pigs.

On the 21st and 22nd of June this large company began its journey.

It was late in the season for starting on such an expedition. It was

too late for them to put in crops that season, even if they stopped

far short of the eastern base of the Rocky Mountains. They barely had

provisions to last them a year and a half, and if their first crop

failed, starvation must follow, for they would be from ten to fifteen

hundred miles from the nearest point where food could be obtained, and

no swifter means of transportation than horse or ox teams!

It was a bold undertaking, this moving over fifteen hundred souls--more

than half of whom were women and children--into an unknown country,

through hostile tribes of savages. Had it not been for the assurance

of the support and protection of Jehovah, it would have been not only

a bold but a reckless movement--the action of madmen. But as it was,

the undertaking was a sublime evidence of their faith in God and their

leaders.

This company differed from the pioneers. The latter was made up of

able-bodied men, excepting three women--none were helpless. They had

the best of teams, and if they failed in finding a place of settlement

they could return to the place of starting. Meantime their families

were not endangered. They were secure at Winter Quarters. Not so with

the Pratt and Taylor company. They had their all upon the altar,

including their wives and children, who must share their hardships

and their fate. They knew not their destination, they entrusted all

on a single venture, from which there was no chance of retreat. If

they should fail to find a suitable location and raise a crop the

first season, there was no getting provisions to them, nor them to

provisions. They must succeed, or perish in the wilderness to which

they had started. With a faith that has never been surpassed, they

placed themselves under the guidance and protection of their God, and

we shall see in the sequel that they trusted not in vain.

Usually on the journey this great camp traveled in sections of one

hundred wagons each. The company in which Apostle Pratt traveled took

the lead, and the one in which Elder Taylor traveled followed next, and

then the others in their order. Between the hundreds in which Elders

Taylor and Pratt traveled was a company of artillery, commanded by

Charles C. Rich. When feed for the cattle was scarce, or roads bad, or

water not abundant, then they traveled fifty wagons in a section, but

always sufficiently near each other to readily unite for protection in

case of an assault from the Indians. When the prairies were wide and

the ground unbroken, two companies often traveled abreast. Crossing the

level plains that now form the state of Nebraska, they came in contact

with immense herds of buffalo, which supplied them with plenty of beef.

Public prayer was offered up daily in the camps. Sunday was observed

as a day of rest, religious services were held in each camp, and the

stillness of the great wilderness of the west was broken by Saints

singing the songs of Zion.

Thus day after day, week after week, the sections of the great company

drew their slow length along, until the wide spreading plains of La

Platte are behind them, they enter the Black Hills and at last approach

the Rocky Mountains.

On what was known as the Upper Crossing of the Sweetwater, east of the

South Pass, between three and four hundred miles east of Salt Lake,

Elder Taylor's division met the returning pioneers. That band of men

had entered the Salt Lake Valley, selected a site for a city, commenced

the erection of a fort, plowed several acres of land and planted late

crops; and having left a few of their number with some members of the

Mormon Battalion who had joined them there to continue the work, they

were now on their way back to Winter Quarters with the glad news that a

gathering place had been selected for Israel.

The morning that Elder Taylor's division met the returning pioneers,

there was a flurry of snow. The heavens were darkened, the bright

sunshine which they had enjoyed without a cloud to obscure it for weeks

together, was now shut out from view, and snow fell two or three inches

deep. Snow! and in September, too! Was that the kind of climate they

were going to? The hearts of some sank within them, and the prospect

looked gloomy enough. But that which produced fears in the breasts of

the timid, only provoked laughter from Elder Taylor. He bade them be of

good cheer, and laughingly proposed to insure the lives of the whole

company at five dollars per head.

Elder Taylor and other leading brethren in his division met in

council with the Apostles in the pioneer company. What a weight of

responsibility rested upon these men! They had selected a location

for a great people in an unknown climate; they had planted seed in an

untried soil; they knew they would have to depend upon new methods of

agriculture to mature their crops--irrigation--would it succeed? There

were tens of thousands of people on the banks of the Missouri waiting

for them to return to lead them forth into the wilderness, to the new

home; the means of getting them there this body of men in council

must devise; they were founding a commonwealth in the wilderness; the

whole world was watching their movements and would hold them morally

responsible for any disasters that might occur. With this burden upon

them, they might well hold council meetings, whenever convenient, in

order to discuss their present situation and future prospects.

But while the brethren were in council the clouds cleared away, and

before the warm sunshine the snow soon disappeared. There was a nervous

activity in the camp, mysterious movements among the sisters. Trunks

that had been undisturbed on the journey were opened, their contents

investigated and certain articles hurriedly conveyed to a beautiful,

natural lawn enclosed by a dense growth of bushes. Several improvised

tables of uncommon length, covered with snow-white linen, and fast

being burdened with glittering tableware, gave evidence that a surprise

was in store for the weary pioneers. The "fatted calf" was killed;

game and fish were prepared in abundance; fruits, jellies and relishes

reserved for special occasions were brought out until truly it was a

royal feast.

Moreover, though the place selected for the spread was adjacent to

the camp, it was successful as a surprise. The pioneers knew nothing

of what had taken place until they were led by Elder Taylor through a

natural opening in the bushes fringing the enclosure, and the grand

feast burst upon their astonished vision.

One hundred and thirty sat down at the supper; and if for a moment

rising emotions at this manifestation of love choked their utterance

and threatened to blunt the edge of appetite, the danger soon passed

under the genial influence of the sisters who waited upon the tables

and pressed their guests to eat: in the end they paid a full and hearty

compliment to the culinary skill of the sisters.

Supper over and cleared away, preparations were made for dancing;

and soon was added to the sweet confusion of laughter and cheerful

conversation the merry strains of the violin, and the strong, clear

voice of the prompter directing the dancers through the mazes of

quadrilles, Scotch-reels, French-fours and other figures of harmless

dances suitable to the guileless manners and the religious character of

the participants. Dancing was interspersed with songs and recitations.

"We felt mutually edified and blessed," writes Elder Taylor, "we

praised the Lord and blessed one another." So closed a pleasant day,

though the morning with its clouds and snow looked very unpromising.

The morning following they separated, the pioneers going towards the

rising, the others towards the setting sun.

On the 5th of October, Elder Taylor reached Salt Lake Valley.

After so long and so tedious a journey, a few days' rest would have

been the proper thing, but there was no time for that. They must

prepare for the winter, of the mildness or severity of which they knew

nothing only through report. The pioneers and members of the battalion

had made some progress in erecting a square fort, enclosing ten acres

of ground; this was known as the Old Fort. On the arrival of the Pratt

and Taylor encampment, they commenced the erection of a fort on the

south side of it, the same width but twice its length. Each family

had its allotment of ground according to the number and necessities

of its members. Some built with adobies, others with round logs and

others with split logs. Whip-saws were called into requisition for the

manufacture of lumber by hand.

"Our houses," writes Elder Taylor, "were built on the outside line

[of the fort] in shanty form, with the highest wall outside, the roof

sloping towards the interior. The windows and doors were placed on the

side facing the enclosure, the outside being left solid, excepting loop

holes--for protection. Our corrals, hay-stacks and stables were some

distance behind and outside the fort.

"About Christmas, I had put up, enclosed and covered about ninety feet

of building made of split logs, out of which was taken a four-inch

plank. The plank was used for partitions, etc. * * * In addition to

this, I had built corrals and stables behind, and enclosed a garden

spot in front, with a board-rail fence. I assisted in all this labor of

sawing, building, hauling, etc.,--enough for one fall."

In the midst of these busy scenes the spiritual instruction of the

people was not neglected. After the arrival of the several divisions

of the company that left Winter Quarters in June, they were called

upon to repent and renew their covenants in baptism, Elders Taylor and

Pratt setting the example. The Saints very generally responded to this

requirement and the Spirit of God rested upon them in great power.

A Stake of Zion had been organized by the Apostles of the pioneer

company before they returned to Winter Quarters, and John Smith, uncle

to the Prophet Joseph, was chosen president. The Saints had no public

place for worship, but they met in the private houses of leading elders

on the Sabbath, and sometimes in the evenings of week days to be taught

in their duties. All through that winter Elder Taylor was diligent in

that labor, going from house to house to instruct the Saints. Meetings

for his own family were frequently called, and there he taught them how

to live in peace, to be courteous, kind and considerate of each other's

feelings; and there, doubtless, was laid the foundation of that kindly

feeling and courteous deportment toward each other, and that union

which today is a characteristic of his large family.

The condition of the Church during that first winter in the valley of

Salt Lake was very similar to that of the Nephite Church in the first

years of the Nephite Republic, of which the historian says; "when the

priests left their labor to impart the word of God unto the people, the

people also left their labors to hear the word of God, and when the

priest had imparted unto them the word of God, they all returned again

diligently unto their labors; and the priest, not esteeming himself

above his hearers; for the preacher was no better than the hearer; and

thus they were all equal, and they did all labor, every man according

to his strength." [1]

So Elder Taylor labored through that winter. His days were spent in

the saw-pit, where he manufactured lumber by hand with a whip-saw; his

evenings and the Sabbaths were spent in councils with his brethren and

in the meetings of the Saints, where he taught them the way of life.

Occasionally a social party broke the monotony of their life in the

wilderness, and for several reasons I give Elder Taylor's description

of one of these parties held at his own house. It seems there had

been an order or agreement entered into by the Saints that they would

have no dancing until after their first harvest in the valley--such

an agreement was _law_ to this primitive community--so originated all

their laws; but when new year's came, and with it the recollection of

the merriment of former years, they seemed to repent of the strictures

they had placed upon themselves, and it was rumored as New Year's

day approached that license had been given by the president of the

stake for dancing on the evening of that day, but there was to be no

more until harvest--so much is necessary to the understanding of the

following:

_January 1st, 1847:_

"As today was New Year's day, several of my family spoke to me

about having a party as usual upon that day. The plan they proposed

getting it up on was that every one should bring his own provisions.

The principle itself was repugnant to me, but still under the

circumstances, if we had a party, this must be the principle we must

have it on, as I could not possibly spare provisions for so large a

company as we must necessarily have; and upon this plan there was one

gotten up. We had an excellent supper, sixty-nine sat down and we

enjoyed ourselves very much. I gave the presidency to Brother Sherwood.

I sat at the head of one table, Brother Hunter at another, Brother

Horne and Shurtliff at others. After the tables were cleared, the order

was given for dancing. My reasons for indulging in this recreation were

that Brother Shurtliff went up and saw Uncle John Smith (the president

of the stake) and told him that we had made calculations upon having a

dance; but when I heard there was a law against it, I was resolved not

to have any unless Uncle John should say I was justified in doing it.

He said if he was me he would have the dance as it had been arranged

for.

"I sent to Uncle John to see about this, not because I thought there

was any harm in dancing, but because I did not wish to encourage

law-breaking by my example in this thing. There was an intermission in

the dancing when we had some singing and a comic sermon from Brother

Sherwood, after which dancing was resumed and continued until a little

after eleven o'clock. Brother Sherwood called the house to order and

told them the time had come to separate; but before parting he had a

few remarks to make. He spoke on a variety of principles and made some

very good remarks. Upon his concluding I arose and made some remarks

upon the object of our meeting, my object in having dancing, on the

principles of power existing in the kingdom, and the active part we are

destined to take in the affairs of kingdoms."

In the above appears the large and generous nature of Elder Taylor

which shrank with repugnance, even in those days of scarcity, from the

idea of having his guests bring their provisions with them to a feast

in his house. There is also manifested his respect for law. There

was no assumed airs because he was an Apostle, followed by a haughty

disregard of a rule established by the president of the stake--but a

humble disposition to submit to it.

The conclusion of his description of this party gives us to understand

that although he, with the rest of the Saints, had been expatriated,

and driven into exile in the wilderness, and well nigh stripped of all

their earthly possessions--he had lost none of his faith in the future

high destiny of the people of God,--they were yet to be active in the

affairs of kingdoms! Lastly his description of this party enables

one to see something of social life in the infant commonwealth of

Deseret--the homely joys of the people; their simple, guileless ways;

their unfeigned enjoyment of innocent, natural pleasures:

Yes! let the rich deride, the proud disdain

These simple blessings of the lowly train;

To me more dear congenial to my heart,

One native charm than all the gloss of art;

Spontaneous joys, where nature has its play,

The soul adopts and owns their first-born sway!

Far better this than--

The long pomp, the midnight masquerade,

With all the freaks of wanton wealth arrayed,

In these, ere triflers half their wish obtain,

The toiling pleasure sickens into pain;

And e'en while fashion's brightest arts decoy,

The heart, distrusting, asks if this be joy!

Footnotes

1. Alma, I, 26.

CHAPTER XXII.

MISTAKE IN BUILDING--SCARCITY OF PROVISIONS--TAXED--THE CRICKET

WAR--CROPS SAVED--HARVEST FEAST--DEPUTATION FROM THE PRESIDENT OF THE

UNITED STATES--ELDER TAYLOR CONFERS WITH IT--CALLED TO FRANCE--FROM

SAWPIT TO PULPIT--THE LIFE OF AN APOSTLE.

So the winter passed away, and the spring came, and with it came

frequent rain storms. "We made one mistake in building," remarks Elder

Taylor; "having been informed there was no rain, or very little, in

the valley, we made our roofs too flat, which, when the spring rains

commenced, caused considerable trouble." It was with great difficulty

that their beds could be kept dry. But this was not their chief

difficulty--food was getting scarce, and a number of the improvident

ones were without.

At a public meeting, Elder Taylor proposed that a tax be laid upon the

people according to their means to pay it, to supply those who were

in need; and that the High Council be authorized to levy it, and have

discretionary power to determine who should be taxed, and who should be

assisted. The motion was carried unanimously.

Elder Taylor and his family, in common with the whole people, made

every effort to get in extensive crops of grain and large gardens.

In this they were quite successful; but when early summer brought

flattering promises of a bountiful harvest, then from the mountains

came myriads of black crickets into their grain fields and threatened

to destroy them. The people, even to the women and children, turned

out, to stay, if possible, the ravages of the destroyer. They devised

various ways to rid themselves of the terrible insect, but in vain they

labored; the crickets were rapidly making green fields bare. When it is

remembered that the colonists were dependent on that crop for food for

the ensuing year, it is not surprising that hope sank within them, or

that they became alarmed and talked of sending an express to President

Young, begging him not to bring in any more people, as there was a

famine in prospect. But in the midst of their calamity a wonderful

deliverance was at hand; untold thousands of snow-white sea-gulls

came in clouds from the direction of the lake, and settling down upon

the fields of grain, began devouring the crickets. Day after day did

these white-winged messengers of mercy continue the work of devouring

crickets, until the pests were destroyed and the fields of growing

grain saved.

In August an abundant harvest was gathered, and a public harvest feast

proclaimed. In the midst of the feasting and dancing, singing and

rejoicing, the Saints did not forget to thank and praise the Power

which had given them the rich fruits of the earth; and expressions of

gratitude--soul-felt and universal--in prayer and speech, occurred as

frequently as song or dance.

In all these anxieties, labors, fears, hopes and rejoicings, Elder

Taylor took part. Many leaned on his strength in those days. When

despair settled over the colony he infused it with hope; when the

weak faltered, he strengthened them; when the fearful trembled, he

encouraged them; those cast down with sorrow, he comforted and cheered.

His faith and trust in God, and in His power to preserve and deliver

His people were as unshaken in the midst of the difficulties they

encountered in settling the desert valleys of Utah, as it had been in

the midst of mob violence in Missouri and Illinois; as unmoved as it

was amid the confused shouts and curses, groans and shriekings, and

murderous bullets which, all mingled together, made up that scene of

hell and death in Carthage jail.

Though much of his time was occupied in teaching and encouraging

others, he was also active in farming, gardening, fencing fields, etc.;

and during the summer of 1849, constructed a bridge over the Jordan

River, the first that ever spanned that stream. With Parley P. Pratt

and others he went on several exploring expeditions. In one of these

he visited Utah Valley and Lake. He built the first boat that was

launched on that beautiful sheet of water, and ascertaining that there

was an abundance of fish in the lake he manufactured a sein a hundred

feet long, for which his wives spun the material. The fish caught in

this manner materially assisted in eking out the scant supplies of the

colonists.

In August, 1849, General John Wilson, with a small military escort,

visited the colonists. He was on a private mission from the President

of the United States, Zachary Taylor, to the Saints. The object of that

mission was this:

There was trouble anticipated in the then approaching congress, about

the territorial question, involving as it did, at that time, the

extension of slavery. General Wilson, therefore, was sent to request

the settlers in Salt Lake Valley to unite with California and form a

state, which it was proposed to admit into the Union, and thus, for the

time being, remove the slavery question from congress. The pro-slavery

party had been gaining ground rapidly for a few years previous to this

time. Texas had been annexed, and was a slave state. So extensive

was its territory, that it was capable of being divided into several

states, all of which, of course, would tolerate slavery.

The treaty which closed the war with Mexico had resulted in the United

States obtaining an immense area of country, out of which new states

and territories would be carved; and of course there was in prospect

a terrible struggle between the pro-slavery and anti-slavery parties,

the former seeking to establish slavery in, and the latter to exclude

it from the states and territories to be made out of this new accession

of country. It was thought by the administration, that if a large state

extending from the Pacific ocean eastward to Salt Lake, with slavery

prohibited by its constitution, was admitted into the Union, it would

offset the then late accession of Texas, and calm the rising storm over

that question.

General Wilson stated, that so eager was the President of the

United States in regard to the subject, that if he [Wilson] found

any difficulty in the way, his instructions were to appeal to the

patriotism of the Mormon people.

Elder Taylor, Charles C. Rich and Daniel Spencer were appointed to

confer with General Wilson upon the subject of his mission. The result

of those deliberations was a proposal by the people of Salt Lake

Valley, California agreeing therewith, to form a state unitedly, and

continue in that condition two years; after which the eastern part of

the state was to be formed into a state by itself.

With this as a basic proposition, General Wilson started for

California, to confer with another gentleman who had been sent out on

a like mission to that place; but he encountered very severe weather

in the mountains, by which he was delayed. After many severe hardships

he reached the coast, only to find that his coadjutor had become tired

of waiting and had sailed for the East, so that they did not meet to

confer upon the matter proposed to the Saints.

Senator Truman Smith, of Connecticut, in a speech he delivered in the

United States Senate, July 8th, 1850, after having read some statements

furnished him by Dr. John M. Bernhisel, thus alludes to the presence of

General Wilson in Salt Lake Valley:

"The statement of Dr. Bernhisel touching the wonderful progress made

by the people of Deseret within a space of time incredibly brief, is

abundantly confirmed by a letter which I received from General John

Wilson, dated at Salt Lake City, September 6th, 1849, from which I

submit the following extract:

"A more orderly, earnest, industrious and civil people, I have never

been among than these, and it is incredible how much they have done

here in the wilderness in so short a time. In this city which contains

about from four to five thousand inhabitants, I have not met in a

citizen a single idler, or any person who looks like a loafer. Their

prospects for crops are fair, and there is a spirit and energy in all

that you see that cannot be equaled in any city of any size that I have

ever been in, and I will add, not even in old Connecticut."

Elder Taylor having labored for two years in laying the foundation of a

future great commonwealth, was then called upon to leave that kind of

labor and introduce the gospel into France.

What a change is here! from the desert wilds of the Rocky Mountains,

in the interior of America, to France--to proud, beautiful France,

first in all that pertains to modern civilization! From a city of adobe

huts, log cabins and board shanties, to the glittering splendors and

sumptuous palaces of splendid Paris! From the saw-pit to the pulpit, and

lecture-platform--such is the life of an apostle!

CHAPTER XXIII.

DREARY JOURNEY ACROSS THE PLAINS--CHARGED BY A TROOP OF INDIANS--PEACE

OR WAR?--SUSPENSE--A FEAST INSTEAD OF A MASSACRE--ARRIVAL AT

KANESVILLE--ST. LOUIS--LETTER TO FAMILY--ARRIVAL IN ENGLAND.

It was at the October conference of 1849 that Elder Taylor was called

to go to France, and the 19th of the same month saw him leave his home

for that distant land. In the same company were Lorenzo Snow, bound for

Italy; Erastus Snow, for Denmark; Franklin D. Richards, for England;

besides some eight or ten other Elders for various fields of labor, and

a number of brethren for the Eastern States on business.

The journey across the plains was a tedious one; the cold, pitiless

winds swept over them from the north-west, which made the traveler

think of the pleasant fireside he had left in the Salt Lake Valley.

The Indians, too, especially the Crow tribe, manifested something of

a hostile disposition. Between the upper crossing of the Platte and

Independence Rock, they met with four men carrying the mail to Fort

Hall, whom the Indians had partly robbed, or "tithed" as Elder Taylor

put it, of their blankets, clothes and provisions. This circumstance

made our travelers more vigilant in guarding their horses--"As we

rather preferred to be tithed by our own bishops, whom we had with

us, than be subjected to the ordeal by those who officiate without

authority"--remarks Elder Taylor.

The circumstance also put a rather serious phase at first, upon the

following: Two days after passing Fort Laramie, while our travelers

were baiting their horses at noon on the banks of the Platte, they saw

a large force of Indians suddenly come over the crest of a hill east of

them. From the crest of the hill, or swell of the prairie to the river

was about three-quarters of a mile, and down the gentle slope came the

troop at break-neck speed, clad in all the paraphernalia of "feathers,

paints and brooches," that delights the savage heart. The horses were

as gaily ornamented as their riders, and seemed to partake of the same

free, wild spirit.

As on they came like a whirlwind, some could be seen shaking out the

priming of their fire-arms and priming them afresh; others were putting

arrows to bow-strings, and others setting their lances at rest. Did

this mean war, or what was more likely a massacre--for the approaching

troop numbered two hundred? Our travelers had little time to prepare

for either an attack or friendly visit; but they made good use of what

they had. As soon as the approaching troop was discovered, several of

the brethren were ordered to secure the horses to the wagons, while the

rest, seizing their arms, were drawn up into line to receive the shock

of conflict.

On came the Indians in silence, their faces betraying no emotion by

which it could be determined whether they meant war or peace. Meantime

our travelers were in anxious suspense. To fire on them first would,

perhaps, turn what was intended for a frolic into a massacre, and

yet they must needs do something soon or be run over. Meanwhile they

stood their ground undaunted. On came the savage troop, determined

apparently, to break their line, but as it stood unmoved they came to a

dead halt within a rod and a half of it, setting their horses back on

their haunches by a sudden jerk of the rein. Even after this, some of

them made a show of preparing their arms.

Presently their chief came up and showed signs of peace. But as

the Indians neither understood French nor English, and none of our

travelers understood the Indian dialect, communication was difficult.

One of the chiefs at last, produced a paper, stating that their tribe,

the Cheyennes, was friendly to the whites. This being learned, the

scene which looked so much like war a few moments before, was changed

to one of feasting, the Indians, to their great delight, being treated

to crackers, dried meat and tobacco.

The same evening Elder Taylor, with Lorenzo Snow and Bishop Hunter,

visited their encampment, some three or four miles distant. They were

informed by a Frenchman living with them that the tribe numbered six

hundred warriors, and they were quite wealthy--well armed and mounted.

The brethren visited a number of lodges and were well treated, though

the Indians seemed a little chagrined at the occurrence of the morning.

They undoubtedly intended their semi-warlike demonstration to frighten

our travelers, perhaps make them take to the river; but as the rather

practical joke failed, it left the jokers subject to ridicule.

On arriving at Kanesville the party were received by the Saints still

remaining there with every demonstration of joy; and from thence Elder

Taylor and several of the company made their way to St. Louis, where

there were several strong branches of the Church, numbering upwards of

three thousand members all told.

Here I insert a letter addressed by Elder Taylor from St. Louis to his

family, not so much for items of history that it contains, as for the

expression of his appreciation of family associations and enjoyments.

We so frequently have seen him sacrifice the association of family and

the comforts of home to carry the gospel to distant lands, and doing

it so cheerfully, that it is just possible that those acquainted only

with his public career may regard him as being indifferent to the

fond endearments of home life. If such there be, let them read the

following letter and learn that Elder Taylor possessed strong native

attachments for his home and its holy relationships; and that his love

for wives and children was not less intense because he sacrificed their

companionship for the gospel's sake. It was not because he loved home

and wives and children less, but that he loved the gospel more that he

left them for its sake:

_"My Dear Family_:

"After a long absence I now sit down to write to you. I have been in

this city about three weeks, and stayed in Kanesville about as long.

I have been going leisurely along for the purpose of studying French,

that I might be the better prepared to enter on my mission on my

arrival in France. I have made some progress in the language and hope

to be able to speak it on my arrival there. The Saints wherever I go

treat me with the greatest kindness and hospitality.

"The latter part of our journey over the plains was a cold and dreary

one, but the Lord was with us and protected us, and opened out our way

before us. The snows fell on our right and left, before and behind, but

we never encountered a snow storm until the last day. We arrived safe,

however, and all is well.

"At Kanesville we were saluted with the firing of guns on our arrival,

and the greatest manifestations of rejoicing, and parties, musical

entertainments, etc., were gotten up. This has also been the case in

St. Louis. Here the Saints have a magnificent hall and a splendid band

and do things up in good style. * * * But these outward tokens of

friendship are very little to me, when compared with the heart-felt

joy, the kindly feeling, the sympathetic and warm-hearted brotherhood

manifested by many of my old friends, hundreds of whom seem anxious in

every possible way to promote my happiness, secure my company and have

my blessing and friendship. On my arrival both here and in Kanesville

the Saints flocked around me like bees; and the greatest trouble I have

is that of not being able to fulfill the many engagements that have

pressed themselves upon me.

"But,' say you, 'do you not think of us and home? and do you never

think of me, and of me?' This is what I have been wanting to get at

for some time, and this long, tedious preface has become wearisome to

me--let me tell my feelings if I can. Home! Home! Home! What shall

I say? can I tell it? No, a thousand times no! Your forms, your

countenances, your bodies and your spirits are all portrayed before

me as in living characters. You are with me in my imaginations,

thoughts, dreams, feelings; true our bodies are separated, but there

you live--you dwell in my bosom, in my heart and affections, and will

remain there forever. Our covenants, our hopes, our joys are all

eternal and will live when our bodies moulder in the dust. Oceans,

seas, mountains, deserts and plains may separate us--but in my heart

you dwell.

"Do I see an amiable, lovely woman--my feelings are not there, they fly

to my home. Do I see a beautiful infant--hear the prattle of lovely

innocents, or the symmetry and intelligence of those more advanced in

years? My mind flies to my home--there I gaze upon my wives, there

I fondle and kiss my children and revel for a time in this mental

delight; but I awake from my reverie and find that it is but a dream,

and that mountains, deserts and plains separate us! Do I murmur? No! Do

you? I hope not--shall I not say for you, No?

"I am engaged in my Master's business; I am a minister of Jehovah to

proclaim His will to the nations. I go to unlock the door of life to a

mighty nation, to publish to millions the principles of life, light and

truth, intelligence and salvation, to burst their fetters, liberate the

oppressed, reclaim the wandering, correct their views, improve their

morals, save them from degradation, ruin and misery, and lead them to

light, life, truth and celestial glory. Do not your spirits co-operate

with mine? I know they do. Do you not say, 'Go, my husband, go, my

father; fulfill your mission, and let God and angels protect you and

restore you safe to our bosoms?' I know you do. Well, our feelings are

reciprocal, I love my family and they love me; but shall that love be

so contracted, so narrow, so earthly and sensual as to prevent my doing

the will of my Father in heaven? No, say I, and you echo, No. No! our

thoughts and feelings soar in another atmosphere. We live for time, and

we live for eternity; we love here and we will love forever--

While life or thought or being last,

Or immortality endures!

"Our separations here tend to make us more appreciative of each other's

society. A few more separations and trials, a few more tears, a few

more afflictions, and the victory will be ours! We'll gain the kingdom,

possess the crown, inherit eternal glory, associate with the Gods, soar

amidst the intelligences of heaven; and with the noble, the great, the

intellectual, the virtuous, the amiable, the holy, possess the reward

held in reserve for the righteous, and live and love forever. * * * May

the spirit of peace be and abide with you forever; and when you bow

before the Throne of Grace remember your affectionate husband, father

and friend."

From St. Louis to New York the journey was uneventful. In company

with Elders Curtis E. Bolton and John Pack he took passage in the

_Westervelt_, a splendid vessel of fifteen hundred tons' burden, and

arrived in Liverpool on the 27th of May, 1850.

CHAPTER XXIV.

ARRIVAL IN FRANCE--PREPARATIONS FOR WORK--MONSIEUR LE MAIRE--PERMISSION

TO LECTURE--MEETINGS IN BOULOGNE-SUR-MER--IMPUDENT PRIESTS--A

CHALLENGE--GREAT DISCUSSION--MINISTERS FLY THEIR COLORS--UNFAIR

CHAIRMAN--DEFENSE OF ELDER TAYLOR.

After a brief stay in England Elder Taylor sailed for France,

arriving in Boulogne-sur-Mer--a fortified seaport town in the North

of France--on the 18th of June. He was accompanied by Elder Bolton

and William Howell, from Wales. The latter had preached the gospel in

various places in the Jersey Islands and on the coast of France, and

had baptized a few into the Church.

Elder Taylor's first step was to call upon the mayor of the city and

find out the extent of his privileges in preaching. He explained to

that officer that the object of his visit to France was religious not

political; that he wished to preach the gospel, and that his principles

taught him to uphold the laws and government wherever his lot might

be cast; and that he might not infringe upon the laws of France or of

that city, he called upon him as the chief officer in the place for

information.