CHAPTER XXXV.

The General Bankrupt Law--The Doctrine of Baptism for the Dead--The

Prophet's Address to the Female Relief Society--The Keys of the

Priesthood and the Nauvoo Temple.

The Bankrupt Law.

The Prophet Forced into Bankruptcy.

Baptism for the Dead.

Cause of the Prophet's Insolvency.

James Arlington Bennett Honored.

Repast Militaire.

The Rights and Privileges of Women in the Church Remarks of the Prophet

to the Relief Society.

The Temple.

Introduction to Volume IV.

Five subjects may be said to form the outline of the chief events

detailed in this volume of the History of the Church _the Founding of

Nauvoo; the Appeal of the Church to the National Government for redress

of wrongs suffered in Missouri; the Mission of the Twelve Apostles to

the British Isles; the Mission of Orson Hyde to Palestine; and the

Doctrinal Development of the Church_.

_Preliminary Considerations_.

Preliminary to a brief consideration of these several subjects, I

desire to say a word as to the reception of the Latter-day Saints by

the people of Illinois, and the conditions prevailing in that state at

the time of their arrival. A knowledge of these conditions is necessary

to the understanding of this whole Illinois period of the History of

the Church.

Much has been made of the hospitality which the people of Illinois

extended to the Latter-day Saints at the time of their expulsion from

Missouri. A writer in the _American Historical Magazine_ for July,

1906, says: "To the latter state [Illinois] they [the Saints] went

in 1839, and were received with such open-armed hospitality as only

a very generous and liberty-loving people can extend to those whom

they honestly believe to be suffering from a wrongful oppression.

The conduct of the Saints in five years turned this feeling of

extraordinarily deep-seated sympathy, inducing great practical

charities, into a feeling of very bitter hatred, threatening to break

into mob violence." Far be it from me to depreciate the kindness of

those who extended a helping hand to the Saints in the hour of their

distress. Stripped and sorely wounded they fled from the violence

of Missouri militia-mobs, and found for a time a peaceful asylum in

Illinois. Many were the acts of disinterested kindness extended to

them by the people in the western part of that state; and every such

act I am sure was and is remembered, both by those who were the direct

recipients of such acts of kindness and by their grateful descendants.

But is responding to the calls of humanity so rare a thing in a

Christian state, that it must needs be regarded as so exceptional in

this case? Such was the condition of the Saints as they fled from

Missouri, such the injustice to which they had been subjected in that

state, that their situation would have appealed to the generosity of

savages, how much more, then, to a civilized and Christian community!

And then, speaking of this reception of the Saints _en masse_, by

Illinois, and leaving out of consideration {XX} for the moment--since

they have already been acknowledged--the individual acts of kindness

bestowed upon the exiles, was this reception of the Saints by Illinois

wholly disinterested? Were there not benefits which the Saints could

bestow upon the state in return for the heartiness of the reception

given? Would it not have been, under all the circumstances, the gravest

of blunders for Illinois to have refused asylum to these exiles? Is it

to be presumed that the public men of western Illinois were so blind to

their own interests as not to see in these twelve or fifteen thousand

people a mighty advantage to the state? It is true they were poor

in this world's goods; but they were rich in labor-power, and their

reputation for habits of sobriety and of industry had preceded them.

Here were thousands of husbandmen seeking lands. Illinois had thousands

of acres of unoccupied lands awaiting husbandmen. How shortsighted and

unstatesman-like it would have been for the men of Illinois not to have

welcomed these settlers into their state? With half an eye it is easy

to see that the benefits of this reception of the exiled Mormons by

Illinois is not by any means a one-sided affair; and it would be doing

an injustice to the intelligence of the people of that state to suppose

they were blind to these advantages. This will more fully appear when

other conditions are taken into account. Illinois has an area of 56,650

square miles; and at the time of the advent of the Saints in that state

a white population of less than four hundred thousand, [1] as against

a present population of five and a half millions. [2] It will be seen,

then, that in 1839, the year of the advent of the Saints into that

state, Illinois was very sparsely settled, and needed above all things

for her development and prosperity, people to subdue her wilderness

and cultivate her rich lands, especially people desirous of making

homes, and becoming permanent citizens. Moreover, Illinois had recently

launched an extensive system of internal improvements by state aid.

This system included the construction of 1,300 miles of railroads in

the state, besides provisions for the improvement of the navigation of

the Kaskaskia, Illinois, Great and Little Wabash, and Rock rivers. Also

the construction of a canal from Lake Michigan to the navigable waters

of the Illinois river, a distance of more than one hundred miles (from

Chicago to Peru). To carry out this system of internal improvements the

state legislature of 1836-7 had appropriated the sum of $12,000,000;

and to raise the money state bonds were placed on the stock markets of

the eastern states and in England. It is not my province here even to

note the wisdom or unwisdom of this policy of wholesale state aid for

these internal improvements; let the wisdom {XXI} or unwisdom be what

it may, these conditions emphasized Illinois' demand for population,

and again makes it evident that it would have been the height of folly

for the people of that state to do other than give hearty welcome to

this body of population so rich in labor-power; so potent in wealth

producing energy.

Another thing to be noted is the fact that about the time of the advent

of the Saints into Illinois, political parties were just taking form in

that state, and it is within the record of facts in the case, as well

as of great likelihood, that a desire for obtaining political advantage

was at least in the background of motives prompting the heartiness of

the reception given to the Saints.

Illinois was admitted into the Union in 1818, but it is a matter of

common knowledge that in the early years of her history as a state,

her officers were elected not on any well defined political party

principles, but chiefly on the strength of the personality of the

candidates and the special things for which they individually stood.

Indeed, it was not until 1830 that anything like party lines were

drawn in the state, and that it became a battle ground for the two

great national parties, Whigs and Democrats. It was a committee from

a Democratic party organization in Quincy, Illinois, that took the

initiative in welcoming the Saints into the state, and strive how one

may, it is difficult to think there was not some political advantage

sought through this action. On the other hand, the Whigs were not slow

to urge upon the incoming exiles that it was a Democratic state and a

Democratic administration in that state which had not only permitted,

but had really ordered their expulsion from Missouri, and that

doubtless the injustice they had suffered was owing to Democratic ideas

of the administration of government. Nor were there wanting those among

the Saints who were willing to believe that such was the case. Indeed,

Joseph Smith, the Prophet, found it necessary to gently reprove some of

his people who were rapidly making the question of their expulsion from

Missouri a political party question in Illinois. This effort to win the

Saints to one political party or the other, continued to be a factor

in their affairs so long as they remained at Nauvoo. It was owing to

this rivalry for their support that doubtless made it possible for the

Saints to obtain larger grants of power for their city government, and

greater political privileges and influence in the State than otherwise

could have been obtained by them. It also was this rivalry for their

favor, as the events in this, but more especially in the succeeding

volume will prove, that made them alternately fulsomely flattered and

heartily disliked; fawningly courted, and viciously betrayed.

A knowledge of these circumstances, I say, is essential to the right

understanding of the Nauvoo period of the Church's history.

{XXII} _The Founding of Nauvoo_.

The founding of the city of Nauvoo was an event, the interest of which

extends beyond the people immediately concerned in it. It was a unique

movement in its way, and may yet suggest a policy in reference to the

government of large cities from which great benefits may arise. Very

naturally after the experiences of the Mormon people in Missouri, the

Prophet was anxious to environ them with conditions that would insure

protection to the community, hence for Nauvoo he secured as large

concessions of political power as it was possible to obtain, and an

examination of the Nauvoo charter proper with its attendant charters

providing as they did for an independent educational system, from

common schools to a University; an independent military organization

with a lieutenant-general as its commander; [3] a large grant of

commercial as well as municipal power, demonstrates how well he

succeeded. Commenting upon the charter immediately after its passage

by the state legislature had been formally announced, he said: "The

City Charter of Nauvoo is of my own plan and device. I concocted it for

the salvation of the Church, and on principles so broad, that every

honest man might dwell secure under its protective influence without

distinction of sect or party." [4] On another occasion when defending

the right of the city to issue writs of habeas corpus, even against

processes of the state, he held: "If there is not power in our charter

and courts, then there is not power in the State of Illinois nor in

the Congress or Constitution of the United States; for the United

States gave unto Illinois her Constitution or Charter, and Illinois

gave unto Nauvoo her charters conceding unto us our vested rights

which she has no right or power to take from us. All the power there

was in Illinois she gave to Nauvoo. * * * The municipal court has all

the power to issue and determine writs of habeas corpus within the

limits of this state that the {XXIII} Legislature can confer. This city

has all the power that the State courts have, and was given by the

same authority--the legislature. * * * The charter says that the City

Council shall have power and authority to make, ordain, establish, and

execute such ordinances not repugnant to the Constitution of the United

States, or of this State, as they may deem necessary for the peace,

benefit and safety of the inhabitants of said city. [5] And also that

the Municipal Court shall have power to grant writs of habeas corpus in

all cases arising under the ordinances of the City Council. The City

Council have passed an ordinance 'that no citizen of this city shall be

taken out of this city by any writ without the privilege of a writ of

habeas corpus.' There is nothing but what we have power over, except

where restricted by the Constitution of the United States. 'But,' says

the mob, 'what dangerous powers!' Yes--dangerous, because they will

protect the innocent and put down mobocrats. There is nothing but

what we have power over, except where restricted by the Constitution

of the United States. * * * If these powers are dangerous, then the

Constitution of the United States, and of this State are dangerous; but

they are not dangerous to good men; they are only so to bad men who are

breakers of the laws. * * * The lawyers themselves acknowledge that we

have all power granted us in our charters, that we could ask for--that

we had more power than any other court in the State; for all other

courts were restricted while ours was not."

Such views in relation to an ordinary municipal government would

unquestionably be stamped as preposterous. No such powers as are here

claimed are accorded to ordinary city governments in Illinois or any

other of the states of the American Union. What then may be said of

the Prophet's claims in respect to the municipal powers of Nauvoo?

Nothing in way of defense, except that Nauvoo was _not_ an ordinary

municipality; that Joseph Smith had sought for extraordinary grants of

power for the city of Nauvoo and had obtained them; that his personal

experiences and the experiences of his people, both in Ohio and

Missouri, had taught him the necessity of having officers charged with

the duty of administering government wherein his people were concerned,

who were friendly disposed and whose interests were largely identical

with those of the Saints: that the things which both the Prophet and

his people had suffered justified both him and them in seeking for

and obtaining such power as had been conferred by charters upon the

city of Nauvoo; that the Prophet was wholly within the lines of right

conduct when he invoked the municipal powers in his own protection

{XXIV} against the aggressions of his old enemies in Missouri and his

new betrayers in Illinois. But whether the legislature of Illinois was

fully aware of the extraordinary powers they were conferring upon the

city of Nauvoo, or being aware of the import of their action the party

in control of the legislature was willing to grant the extraordinary

powers in the hope of currying political favor with the Saints, may not

now be determined; but in any event these extraordinary powers were

granted; and wittingly or unwittingly a "city-state" had practically

been established within the state of Illinois. Nothing short of this

descriptive term can adequately set forth the municipal government

of Nauvoo. It seems to be an unconscious reversion. In an incipient

way, to the "city-states" or "city-republics" of the old Greek

confederations; or the "free-towns" of medieval times, when the cities

were more potent than nations in commerce and even in politics. Whether

or not the state courts of Illinois and United States courts would have

sustained the Nauvoo charters if the matter of their validity had been

referred to them for adjudication, may not be determined; but one can

scarcely suppress the thought that the likelihood is that they would

not have been sustained; on the contrary they would have been most

likely declared anomalous to our system of government as it then stood,

and now stands. But certainly if the experiment of such a municipal

government had not been interrupted in its progress, it might have been

an instructive object lesson in the government of cities; and even as

it is, the founding of Nauvoo, the "city-state," suggests an important

idea which may work out great practical reforms in municipal government

in our country.

The founders of our Government dealt with conditions that were very

simple in comparison with the complexity of the conditions which

government in its various forms, municipal, state and national, is

confronted with today. The Municipal problems which now vex the

people had not then arisen above the horizon of their experience. The

American commonwealths of the early decades of the nineteenth century

were practically rural commonwealths. At the time of Washington's

inauguration (1789) the population of New York was but thirty-three

thousand; Philadelphia forty-two thousand; Boston but eighteen

thousand; Baltimore thirteen thousand; Brooklyn one thousand six

hundred, and more village than town. Now compare these cities with

their present population. New York has a population of over four

millions; [6] Philadelphia a population of one and a half millions; [7]

Boston more than half {XXV} a million; [8] Baltimore over five hundred

thousand; [9] Brooklyn is absorbed in New York, but as a borough of

the larger city it has a population of nearly one and a half millions;

[10] Chicago, which in 1840 had but four thousand inhabitants, much

smaller than Nauvoo, has now a population of more than two millions;

[11] St. Louis which in 1840 had a population of but 16,469, has now a

population of three quarters of a million. [12] Nothing like the growth

of urban population within the United States during the last fifty

years has been known in the history of the world, and it has brought to

the inhabitants of these cities problems undreamed of by the founders

of our government. Every year discloses more and more distinctly the

fact that between these condensed communities and the town, village,

and rural population of the states in which they are located, there are

very distinct interests and governmental problems of widely differing

character. The differences which justify distinct local governments

in the state of New York and the peninsula of Florida are not more

insistent than the differences between the great commercial city of New

York and the state of the same name. Without entering upon elaborate

discussion of these questions (a discussion which is foreign to the

character of this writing) I venture the suggestion that separate and

complete state governments for our large cities, or the elevation of

them into what I have called "city-states," such as Nauvoo was, in

an incipient way, will be the solution to most of the problems of

municipal government in our very large cities. It would greatly enlarge

in them the governmental powers essential to their more perfect peace,

security, and prosperity. Also it would separate them from embroilment

in those questions of the state governments under which they are now

located, and in which they have so little interest--often indeed,

there is even sharp conflict of interests, engendering bitterness

and strife which hinders progress for both city and state. Besides,

granting complete statehood to our larger cities would be but a proper

recognition of the right of those great aggregations of citizens with

their varied industries, their immense wealth and distinct interests,

to that measure of influence in our national affairs which their

numbers and intelligence and interests justly demand.

{XXVI} _The Appeal of the Church to the National government for Redress

of Wrongs Suffered in Missouri_.

The Prophet Joseph Smith, Sidney Rigdon, and Judge Elias Higbee were

chosen as the committee to present to the National Congress the

petition of the Saints for a redress of their grievances, suffered in

Missouri. This journey to the nation's Capital was of importance quite

apart from the immediate purpose for which it was undertaken; namely,

it brought the Prophet in contact with the leading statesmen of the

United States. While in Washington, he was brought in contact with

and interviewed such men as Henry Clay, John C. Calhoun, President

Martin Van Buren, different members of the Cabinet, Senators, and

Representatives. Such contact enabled him to take new measurements,

not only of a different class of men from those with whom he had been

accustomed to associate, but new measurements of himself by comparison

and contrast of himself with those leading spirits of the nation.

Comparisons which could not result otherwise than in advantage to

him; and I think it must be conceded by all students of the Prophet's

character, especially to those who have been at all close observers of

its development, that after this trip to Washington, which afforded the

above noted opportunities of comparison and contrast, the Prophet's

growth was immeasurably greater than at any time before that journey.

In some respects however it was unfortunate that the Prophet was not

more cosmopolitan in his training and in his views of life on the

occasion of this visit to the nation's capital; for lack of such

training and views of life led him to the formation of rather hasty

judgments as to the character of our nation's public men at that time.

He undoubtedly had sticking to him as yet, some of the prejudices of

his New England and New York sectional training; and at the time of

his visit the spirit of the public men of the nation at Washington

was largely influenced by the Southern character and spirit. Bourbon

Democracy was at its height. The gentlemen of the South with their

extreme notions of chivalry and polite deportment, predominated. In

those days men were held to strict account for their manner of address

one to another. An improper word, a slight, magnified into an insult,

meant a challenge to mortal combat on "the field of honor," and this

sense of personal responsibility for utterances begot, no doubt, an

extreme politeness in personal deportment which seemed puerile to

those reared in another atmosphere and influenced by other sentiments

than those which resulted from education in the South. Joseph Smith's

judgment upon manners and customs in Washington, was doubtless New

England's judgment upon Southern customs with which it had no patience,

much less sympathy. It is only from these considerations that the

rather harsh {XXVII} judgment of the Prophet in relation to conditions

in Washington can be properly understood.

Relative to the business upon which this committee visited Washington,

it should be said that Sidney Rigdon failed to participate in it at

all, in consequence of an illness which befell him on his journey,

and hindered him from reaching Washington until the business was

practically settled. A short stay in Washington convinced the Prophet

that nothing was to be expected in the way of obtaining a redress of

grievances for his people from the very cautious politicians then

in control of the government, all of whom were anxious, apparently,

to palliate the actions of Missouri with reference to the Saints,

for the sake of retaining her political influence on their side; and

also because of a prevailing inclination to a strict construction of

the powers of the general government in its relations to the states.

The Prophet therefore left Washington to preach the Gospel for a

short time in New Jersey and Philadelphia, after which he returned

to Nauvoo, leaving Judge Elias Higbee to urge consideration of the

petition of the Saints which had been referred to the Senate committee

on Judiciary, with what result is made known in detail in the body of

this volume of the history. It is sufficient here to say that the net

result of the Committee's deliberations was simply to recommend that

the Saints appeal for a redress of their wrongs to the United States

District Court having jurisdiction in Missouri, or they could, if they

saw proper, "apply to the justice and magnanimity of the State of

Missouri--an appeal which the committee feel justified in believing

will never be made in vain by the injured or oppressed."--(Sic!)

This suggestion to take their case to the United States Courts was

never acted upon by the Saints, nor does it appear in what manner it

would have been practicable for them to do so. True it is expressly

provided in the Constitution that "The Judicial power of the United

States shall extend to all cases in law and equity, arising under this

Constitution, the laws of the United States, and treaties made, or

which shall be made, under their authority; to controversies between

two or more states; between a state and citizens of another state;

between citizens of different states; between citizens of the same

state," etc. [13] The case of the Saints would fall either under the

clauses in the above quotation respecting controversies arising between

a state (Missouri) and citizens of another state (the Saints, now

citizens, of Illinois); or "between citizens of different states," the

Saints, citizens of Illinois, and their former persecutors, citizens of

Missouri. In considering the question under the first clause it must be

remembered that the eleventh amendment to the Constitution (declared in

force 1798) provides that {XXVIII} "The Judicial power of the United

States shall not be construed to extend to any suit in law or equity,

commenced or prosecuted against one of the United States by citizens of

another state, or by citizens or subjects of any foreign state." It is

held that "the power as well as the dignity of a state would be gone if

it could be dragged into court by a private plaintiff." [14]

The Supreme Court in the case Chisholm _vs_. the State of Georgia, had

decided (1793) that an action did lie against the State of Georgia at

a suit of a private plaintiff. The state however refused to appear,

whereupon the Supreme Court proceeded, a year later, to give judgment

against her by default in case she should not appear and plead before

a day; whereupon there arose such a storm of protest, not only in

Georgia, but in the other states as well, that the eleventh amendment

was adopted exempting a state from being sued in the courts of the

United States by citizens of another state, or by citizens subjects

of any foreign state. Moreover, states are not suable in any event

except with their consent; [15] and if a state waive its immunity, it

may attach any conditions it pleases to its consent. [16] Under these

circumstances it is not surprising that the Saints never attempted to

bring Missouri before the United States courts. They could only have

planted suit against the state by its consent, and if she consented,

then under such conditions as she might be pleased to attach to that

consent. Moreover, the Saints had the best of reasons for believing

that Missouri would never consent.

As to suing their persecutors as individuals before the United States

courts, as citizens of one state suing citizens of another, it is

only necessary to remind the reader of the insuperable difficulties

attending upon that procedure to convince him of the futility of such

action. The expensiveness of the undertaking, and the extreme poverty

of the exiles alone would be sufficient to bar such an undertaking;

for every one knows how bitterly hard it is for the poor to set the

judicial machinery of organized society in motion in their favor. Then

there was the evident conspiracy entered into by the mobs of Missouri

to defeat the ends of justice in respect of the Saints: mobs which an

unfriendly governor had converted into a state militia; to which that

same governor gave an order to expel from the state or exterminate the

entire people; under which order said mob-militia did expel from the

state some twelve thousand citizens, depriving them of their property

and liberty without due process of law; and afterwards the state

through its legislature sanctioned and applauded the actions of this

mob-militia for the part it had taken in causing said expulsion--though

attended by acts of {XXIX} unspeakable atrocity--by appropriating

200,000 dollars to meet the expenses of the mob-militia in carrying

out the governor's illegal orders. After these crimes against the

Constitution and laws of the state, against American institutions and

the civilization of the age--after all this, I say, it is not difficult

to understand how farcical would be any procedure before either the

state or the federal courts in Missouri. By acts of perjury, in order

to still further defeat the ends of justice and protect each other

from the penalties due to their crimes, it would have been easy for

the people of Missouri to defeat the ends of justice. And after having

committed the crimes of murder and robbery; after having unlawfully

expelled a whole people, numbering thousands, from their homes--of

which the despoilers were then possessed--it is not to be believed that

such characters would hesitate to suborn witnesses, commit perjury, or

hesitate to do any other thing, however criminal, in order to escape

the just punishment for their crimes.

The offense of the State of Missouri against the Saints was a denial

of political as well as of civil rights. She had in her treatment of

the Saints abdicated republican government. Her officers, including the

chief executive of the state had violated the Constitution of the state

in that they had entered into a wide-spread conspiracy to deprive the

Saints of their liberty and property without due process of law; and in

fact had deprived them of those rights by expelling them by force of

arms from the state.

These were the wrongs the Saints had endured; this the nature of the

crime of the state of Missouri against them, and it seems that for

these things which they suffered there could be found no remedy;

for, as already explained, a state could not be made party to a suit

before the courts, either state or federal, without her consent; and

it is a well settled principle of American law that "a suit nominally

against an officer but really against a state to enforce performance

of its obligation in its political capacity, will not lie." A state,

therefore, could not be directly arraigned before the courts or any

kind of tribunal for failure to enforce its political obligations; nor

could it be indirectly so arraigned through its officers since such

an arraignment would undoubtedly have been held to be but "nominally

against the officers and really against the state;" hence void. [17]

The only arraignment of the state that could be made was evidently

at the bar of public opinion and sentiment, and this sentiment,

unfortunately viciated by misrepresentations, was against the Saints.

All things considered, then, there was little wisdom behind the

recommendation of the Senate Judiciary Committee for the Saints to

prosecute their case before the Federal courts having jurisdiction

in Missouri; and {XXX} the suggestion that they apply to the justice

and magnanimity of the state of the Missouri, borders upon mockery.

However, Missouri did not escape the chastisement due to her many

acts of predatory injustice upon the Saints; there was measured out

to her more than four fold of that sorrow and affliction which she

had perpetrated upon the Saints. She sowed to the wind in her conduct

towards the Mormon people, she reaped the whirl-wind in the terrible

experiences of more then ten years of border warfare, banditti rule,

and her enormous sacrifice of blood and treasure in the Civil War; all

of which is abundantly set forth in the Introduction to Volume III of

this work.

_The Mission of the Twelve to England_.

The mission of the Twelve to England marks an epoch in the missionary

experience of the Church. They undertook this mission in fulfillment

of a commandment received of the Lord on the 8th of July, 1838, at Far

West, Missouri, which revelation was given in answer to the question

of the Prophet: "Show us thy will, O Lord, concerning the Twelve." In

answer to that question the Lord directed that the several vacancies

then existing in the quorum should be filled by the appointment of John

Taylor, John E. Page, Wilford Woodruff, and Willard Richards. "And next

spring," said the revelation, "let them [the Twelve] depart to go over

the great waters and there promulgate my gospel, the fullness thereof,

and bear record of my name. Let them take leave of my Saints in the

City Far West on the 26th day of April next, on the building spot of my

house saith the Lord." [18]

Notwithstanding the fact that the Church had been expelled from the

state of Missouri before the 26th day of April, 1839, a number of the

Twelve accompanied by several of those who had been appointed to fill

vacancies in the quorum, returned to Far West, held a meeting on the

site of the Lord's house in the public square of that place, on the

date appointed, sung some hymns, ordained those present who had been

appointed to fill vacancies in the quorum, laid a corner stone of the

Lord's house, took leave of a few of the brethren who were there, and

thence started for foreign lands, stopping for a time _en route_ at

Nauvoo. Late in the summer of 1839 the Twelve began their departure,

usually in pairs, for foreign lands. The work had already been

introduced into England by the labors of Elder Heber C. Kimball and

associates, Elder Orson Hyde of the quorum of the Twelve; also Elders

Willard Richards, Isaac Russell, John Goodson, John Snyder; and Joseph

Fielding, a priest. The mission of the Twelve to England as a quorum,

however, established the work in the British Isles on a broader and

more {XXXI} permanent basis, and thence forward the body religious was

strengthened from this mission; and as much from the character as from

the numbers of the British Saints.

_The Mission of Orson Hyde to Palestine_.

The mission appointed to Elders Orson Hyde and John E. Page, of the

quorum of the Twelve, to Jerusalem, was second in importance only to

that appointed to the rest of the Twelve to Great Britain. John E.

Page utterly failed to fulfill his appointment, notwithstanding the

frequent urging and reproofs of the Prophet. He never left the shores

of America, and finally returned to Nauvoo to be severely censured for

his lack of faith and energy. Orson Hyde, on the contrary, in the midst

of many hardships, persevered in his journey to the Holy Land, until

he succeeded in accomplishing that which had been appointed unto him.

Elder Hyde it appears, was a descendant of the tribe of Judah; [19]

and sometime after the Prophet had become acquainted with him, most

probably in the year 1832, in the course of pronouncing a blessing upon

him, said: "In due time thou shalt go to Jerusalem, the land of thy

fathers, and be a watchman unto the house of Israel; and by thy hand

shall the Most High do a great work, which shall prepare the way and

greatly facilitate the gathering together of that people." [20] It was

in fulfillment of this prediction upon his head that he had been called

upon this mission to Jerusalem, to dedicate the land of Palestine by

apostolic authority, preparatory to the return of the Jews and other

of the tribes of Israel to that land of promise. This mission he fully

accomplished. An account of his journey and of his beautiful and

powerful prayer of dedication will be found in his letters published in

this volume. [21]

The question will be asked, Has anything resulted from this mission

to dedicate the land of Palestine to the return of the Jews and other

tribes of Israel? The only answer is an appeal to facts, to events

that have taken place since that prayer of consecration was offered up

by this Apostle of the new dispensation of the Gospel, on the 24th of

October, 1841.

At the time of Elder Hyde's visit and the ceremonies of dedication he

performed on the Mount of Olives, there were comparatively but few

Jews at Jerusalem. As late as 1876 the British Consul Reports show

that there were but from fifteen to twenty thousand Jews in Judea.

But twenty years later the same authority declared the number of Jews

at sixty to seventy thousand; and, what was of more importance than

{XXXII} the numbers announced, these reports represented that the new

Jewish population was turning its attention to the cultivation of the

soil, which but requires the blessings of God upon it to restore it to

its ancient fruitfulness, and which will make it possible for it to

sustain once more a numerous population. The St. Louis _Globe-Democrat_

commenting on these Consular Reports of 1896, said:

"Only two decades ago there were not more than fifteen or twenty

thousand Jews in Jerusalem. At that time no houses were to be found

outside the walls of the city. Since then many changes have taken place

and the Hebrew population--mainly on account of the increase of the

Jewish immigration from Russia--now stands at between sixty and seventy

thousand. Whole streets of houses have been built outside the walls

on the site of the ancient suburban districts, which for hundreds of

years have remained deserted. It is not, however, only in Jerusalem

itself that the Jews abound, but throughout Palestine they are buying

farms and establishing themselves in a surprisingly rapid manner. In

Jerusalem they form at present a larger community than either the

Christian or the Mohammedan."

Also in 1896 that racial movement among the Jews known as "Zionism"

took definite form. This movement was really the federation of all

the Jewish societies that have cherished the hope of seeing Israel

restored to his promised possessions in Palestine. That year the first

international conference of Zionists was held in Basel, Switzerland,

and since then under the leadership of the late Dr. Herzel of Austria,

and since his death under the leadership of Israel Zangwill, and by

reason of its annual conferences constantly increasing in interest

and attendance, "Zionism" has taken on all the aspects of one of the

world's great movements. It is not so much a religious movement as a

racial one; for prominent Jews of all shades of both political and

religious opinions have participated in it.

After saying through so many centuries at the feast of the Passover,

"May we celebrate the next Passover in Jerusalem," the thought seems

to have occurred to some Jewish minds that if that hope is ever to

be realized some practical steps must be taken looking to the actual

achievement of the possibility--hence the "Zionite Movement." The

keynotes of that movement are heard in the following utterances of some

of the Jewish leaders in explanation of it: "We want to resume the

broken thread of our national existence; we want to show to the world

the moral strength, the intellectual power of the Jewish people. We

want a place where the race can be centralized."--(Leon Zoltokoff). "It

is for these Jews (of Russia, Roumania and Galicia) that the name of

their country (Palestine) spells 'Hope.' I should not be a man if I did

not realize that for these persecuted Jews, Jerusalem spells reason,

{XXXIII} justice, manhood and liberty."--(Rabbi Emil G. Hirsch).

"Jewish nationalism on a modern basis in Palestine, the old home of

the people."--(Max Nordau). "Palestine needs a people, Israel needs

a country. Give the country without a people to the people without a

country."--(Israel Zangwill). In a word it is the purpose of "Zionism"

to redeem Palestine, and give it back to Jewish control, create, in

fact, a Jewish state in the land promised to their fathers.

The age has come when the promises of the Lord to Israel must be

fulfilled; and hence an apostle of the new dispensation of the

Gospel is sent by divine authority to dedicate the land of Palestine

preparatory to the return of Israel to his promised inheritance.

After which follows this strange and world-wide movement among the

Jews looking to the re-establishment of "Jewish nationalism on a

modern basis in Palestine." What other relationship can exist between

the mission of the Apostle Orson Hyde and this world-wide movement

among the Jews for the re-establishment of Israel in Palestine, but

the relationship of cause to effect--under, of course, the larger

fact that the set time for the restoration of Israel has come? The

apostle's mission to Jerusalem for the purpose of dedicating that land,

preparatory to the return of Israel, was without doubt part of the

general program for the restoration of Israel to their lands and to the

favor and blessing of God.

_The Doctrinal Development of the Church_.

The doctrinal development in this period of the dispensation of the

fullness of times, namely, between July, 1839, and the month of May,

1842, about three years, was chiefly in relation to salvation for

the dead, and the sacred ritual of the Temple. The foundation for

this doctrinal development in relation to salvation for the dead, was

laid in the very inception of the work. On the occasion of the first

visit of the angel Moroni to the Prophet, on the night of the 21st of

September, 1823, among other ancient prophecies quoted by him, and

which he declared was soon to be fulfilled, was the prophecy in the

fourth chapter of Malachi in relation to the future coming of Elijah

the prophet, "before the coming of the great and dreadful day of the

Lord." As quoted by the angel there was a slight variation in the

language from King James' version, as follows: "Behold, I will reveal

unto you the Priesthood by the hand of Elijah the prophet, before the

coming of the great and dreadful day of the Lord. And he shall plant in

the hearts of the children the promises made to the fathers, and the

hearts of the children shall turn to their fathers; if it were not so,

the whole world would be wasted at his coming." [22]

Here the promise is made, that in consequence of the restoration of

a certain Priesthood, or special keys of authority held by Elijah,

the promises made to the fathers shall be planted in the hearts of

the children, "and the hearts of the children shall turn to their

fathers." Why? For a complete answer to that question the Church

waited some years. Again, and still early in the history of the

work, namely, March, 1830, the Lord in a revelation to Martin Harris

through the Prophet Joseph, added another line or two of knowledge

to this doctrine; knowledge which pushed out of the horizon of men's

conceptions the terrible and unjust doctrine respecting the eternal

punishment which God is supposed to inflict upon those who fail to obey

the Gospel in this life, and also those who died in ignorance of it.

In explanation of the terms, "eternal punishment," and "everlasting

punishment," sometimes found in Holy Writ, the Lord said to the

Prophet: "Behold, I am endless, and the punishment which is given from

my hand is endless, for endless is my name. Wherefore--

"Eternal punishment is God's punishment.

"Endless punishment is God's punishment."

That is to say, the punishment takes the name of Him in whose name

it is inflicted; as if it were written, "Eternal's punishment,"

"Endless's punishment." And also, it must be understood, that the

punishment itself is endless. That is, penalties always attend upon

law, and follow its violation. That is an eternal principle. Law is

inconceivable without accompanying penalties. But it does not follow

that those who fall into the transgression of law, and therefore under

sentence of Eternal's justice, will have to endure affliction of the

penalty eternally. Justice can be satisfied. Mercy must be accorded her

claims, and the culprit having been brought to repentance and taught

obedience to law through the things which he has suffered, must go

free. But only to suffer again the penalties of the law, if he again

violates it; for laws and their penalties are eternal. Hence eternal

punishment, hence endless punishment administered to the violator of

the law, until he learns to live in harmony with law. For, on the one

hand, as "that which is governed by law is also preserved by law, and

perfected and sanctified by the same;" [23] so "that which breaketh

a law and abideth not by the law, but seeketh to become a law unto

itself, and willeth to abide in sin and altogether abideth in sin,

cannot be sanctified by law, neither by mercy, justice, nor judgment.

Therefore they must remain filthy still." [24] Thus obedience to law

becomes a savor of life unto life; while disobedience to law equally

becomes a savor of death unto death.

In February, 1832, still further light was shed upon the subject of

{XXXV} the different states or degrees of glory in which men will live

in the future, by the revelation known as "The Vision." This revelation

is one of the sublimest ever given to man. It utterly discredits and

displaces the dogmas about the future of man held by Christendom, or

at least by Protestant Christendom. The orthodox, Protestant view

of man's future is that there are two states in one or the other of

which man will spend eternity--in heaven or in hell. If one shall gain

heaven, even by ever so small a margin, he will enter immediately upon

a complete possession of all its unspeakable joys, equally with the

angels and the holiest of Saints. Not only in the "Shorter Catechisms,"

but in nearly all orthodox creeds the accepted doctrine was: "The souls

of believers are at their death made perfect in holiness." On the

other hand, if one shall miss heaven, even by ever so small a margin,

he is doomed to everlasting torment equally with the wickedest of men

and vilest of devils, and there is no deliverance for him through

all the countless ages of eternity! It will be noted that I have

excepted out of participating in the above view of man's future, the

Catholic church, by ascribing these views only to orthodox Protestant

Christendom. This is because the Catholic church doctrine slightly

differs from the doctrine of the Protestants on this subject. That is

Catholics do not believe that all Christians at death go immediately

into heaven, but on the contrary "believe that a Christian who dies

after the guilt and everlasting punishment of mortal sins have been

forgiven him, but who, either from want of opportunity, or through

his negligence has not discharged the debt of temporal punishment due

to his sin, will have to discharge that debt to the justice of God

in purgatory." "Purgatory is a state of suffering after this life,

in which those souls are for a time detained, which depart this life

after their deadly sins have been remitted as to the stain and guilt,

and as to the everlasting pain that was due to them, but which souls

have on account of those sins still some temporal punishment to pay; as

also those souls which leave this world guilty only of venial (that is

pardonable) sins. In purgatory these souls are purified and rendered

fit to enter into heaven, where nothing defiled enters." [25] As all

works of the Catholic church accessible to me have nothing on the

different degrees of glory in which men shall subsist in eternity, I

conclude that Catholic teaching is that they who finally attain unto

heaven are all equal in glory. So that in the last analysis of the

matter, Catholic doctrine falls as far below the great truth that God

has revealed upon the subject of the future estate of man, as the

doctrine of orthodox Protestant Christendom.

Here is not the place for an extended exposition of the doctrine in

{XXXVI} relation to the future state of man as revealed to Joseph Smith

in the revelation called "The Vision." [26] It must suffice here to say

that its central principle is resident in the justice and the mercy

of God, that requires that every man shall be judged according to his

works, considered in the light of his intelligence, his consciousness

of right and wrong, and the moral law under which he lived. If he lived

in the earth when the Gospel of Jesus Christ was not in the world, or

if he lived at places or in circumstances where he did not learn of

its existence, much less come to a knowledge of its truths, then the

plain dictates of justice demand that some means must exist by which

its sanctifying powers may be applied to him in the future; so also as

to those who have even once rejected the truth (as in the case of the

antediluvians who rejected the teaching of righteous Noah, and were

disobedient, [27] when once the long suffering of God waited in vain

in those days for their repentance); having paid the just penalty of

their disobedience, then justice would demand that some means must

exist by which the saving principles of the Gospel of Jesus Christ may

be applied to them; for only by the acceptance of the principles of the

Gospel, and by the application of its laws and ordinances as the means

by which the grace of God is applied to man, can the sons of men hope

for salvation. Then as men differ in degree of intelligence; in the

intensity of their faith; in the hartiness of their obedience; in the

steadiness of their fidelity; and in as much as there is the stern fact

of human freedom and responsibility, and the possibility of a short

or long resistance to the will of God, even up to eternal resistance

to that will, there is an infinitude of states of glory, of so called

rewards and punishments, in which man will live in the future. There

is one glory of which the sun in heaven is spoken of as being typical;

another of which the inferior light of the moon is typical; and another

of which the varying light of the stars is typical. And even as one

star differs from another star in glory, in light, so differ those

states of existence in which men will live in the future, but each

assigned to a place, to an environment, that corresponds to the status

of his development; which is only the modern way of saying he shall

be judged according to his works. These, in brief, are the underlying

principles of this remarkable revelation; a revelation which in every

way is worthy the encomium that the Prophet Joseph himself bestowed

upon it at the time of its inception: "Nothing could be more pleasing

to the Saints upon the order of the Kingdom of the Lord, than the light

which burst upon the world through the foregoing Vision. Every law,

every commandment, every promise, every truth, and every point touching

the destiny of man, from Genesis to Revelation, where the purity of

the {XXXVII} Scriptures remains unsullied by the folly of men, go to

show the perfection of the theory [of different degrees of glory in the

future life] and witnesses the fact that _that document is a transcript

from the records of the eternal world_."

In June, 1836, while attending to washings and anointings in the

Kirtland Temple, previous to its dedication, the Prophet received still

further knowledge as to the future state of man. This also was by means

of a vision. He says: "The heavens were opened upon us, and I beheld

the celestial kingdom of God, and the glory thereof, whether in the

body or out, I cannot tell. I saw the transcendent beauty of the gate

through which the heirs of that kingdom will enter, which was like

unto circling flames of fire; also the blazing throne of God, whereon

was seated the Father and the Son. I saw the beautiful streets of that

kingdom, which had the appearance of being paved with gold. I saw

Fathers Adam and Abraham, and my father and mother, my brother, Alvin,

that has long since slept, and marveled how it was that he had obtained

an inheritance in that kingdom, seeing that he had departed this life

before the Lord had set His hand to gather Israel the second time, and

had not been baptized for the remission of sins. Thus came the voice of

the Lord unto me saying--

"_All who have died without a knowledge of this Gospel, who would have

received it if they had been permitted to tarry, shall be heirs of the

celestial kingdom of God; also all that shall die henceforth without

a knowledge of it, who would have received it with all their hearts,

shall be heirs of that kingdom, for I, the Lord, will judge all men

according to their works, according to the desire of their hearts_."

"And I also beheld that all children who die before they arrive at the

years of accountability, are saved in the celestial kingdom of heaven."

The next step in the development of this doctrine of salvation for the

dead was the coming of Elijah to "turn the heart of the fathers to the

children, and the heart of the children to the fathers," according to

Malachi; to restore the priesthood and "plant in the hearts of the

children the promises made to the fathers," by which "the hearts of

the children shall be turned to the fathers," according to Moroni. And

Elijah committed the keys of this dispensation of turning the hearts

of the fathers and children towards each other to Joseph Smith and to

Oliver Cowdery. This took place in the Kirtland Temple on the 3rd of

April, 1836. [28]

It was not, however, until the Nauvoo period that the doctrine of

salvation for the dead was fully developed and active steps taken

looking to the actual performance of ordinances in their behalf. In

the revelation that was given on the 19th of January, 1841, the Saints

{XXXVIII} were commanded to build a house unto the Lord, a Holy Temple

unto the Most High. "For," said this revelation, "there is not a place

found on earth that He may come to and restore again that which was

lost unto you, or which He hath taken away, even the fullness of the

Priesthood; for a baptismal font there is not upon the earth, that

they, my Saints, may be baptized for those who are dead; for this

ordinance belongeth to my house, and cannot be acceptable to me, only

in the days of your poverty, wherein ye are not able to build a house

unto me. But I command you, all ye my Saints, to build a house unto me;

and I grant unto you a sufficient time to build a house unto me, and

during this time your baptisms shall be acceptable unto me." That is,

the baptisms for the dead should be acceptable unto the Lord in other

places than the temple, until the temple should be prepared for that

ordinance, if the Saints would be diligent and build it according to

the Lord's appointment. Moreover, the information is imparted in the

revelation that, it is "in Zion, and in her stakes, and in Jerusalem,

those places which I [the Lord] have appointed for refuge, shall be the

places for your baptisms for your dead."

After this revelation was given to the Church baptism for the dead

was a subject frequently expounded in Nauvoo, both by the Prophet and

other leading elders. It was a theme upon which the Twelve Apostles

dwelt in their Epistles to the Church both in America and in Great

Britain. Baptisms for the dead were performed for some time in the

Mississippi river, and later, in the latter part of November, 1841, in

the baptismal font erected in the basement of the Temple, and dedicated

for that sacred purpose. For a time some irregularities obtained in

relation to this ordinance owing to the fact that the perfect knowledge

of the order of it had not then been obtained, but was developed later

in this Nauvoo period of the History of the Church, as will appear in

Volume V of this work.

It was a mighty stride forward in the doctrinal development of the

Church, this idea of the possibility of salvation for the dead through

the administration of the ordinances of the Gospel for and in their

behalf by their kindred on earth; and greatly enlarged the views of

the Saints in relation to the importance and wide spread effects of

their work. The ends of the earth indeed converged in the labors of

the Saints henceforth, for their activities in the administrations of

the holy ordinances of the Gospel would affect all past generations as

well as affect all generations to come. It was a bringing into view the

full half of the work which up to this time had lain hidden behind the

horizon of men's conceptions of that "great and marvelous work" which

God from the beginning declared was about to be brought forth among the

children of men. [29]

{XXXIX} _Other Doctrines of the Prophet's Teaching_.

Other doctrines taught by the Prophet within the period covered by this

volume, relate to the Priesthood; to the Status of Translated Persons;

to Man's Personal Responsibility for his own conduct, to Election and

Reprobation. A word in relation to each of these doctrines must suffice

here since they do not reach their full development in the teachings

of the Prophet until the last two years of his eventful life, and must

therefore receive fuller treatment in the Introduction of Volume V.

Relative to the Priesthood, the most important items advanced by the

Prophet in this volume, are, first, the unity of all Priesthood, and

second, the place and power assigned to Adam in the order of the

dispensations of the Gospel granted to our earth. Treating on the

unity of the Priesthood, the Prophet said: "There are two Priesthoods

spoken of in the Scriptures, viz., the Melchisedek and the Aaronic or

Levitical. Although there are two Priesthoods, yet the Melchisedek

Priesthood comprehends the Aaronic or Levitical Priesthood, and is

the grand head, and holds the highest authority which pertains to

the Priesthood, and the keys of the kingdom of God in all ages of

the world to the latest posterity on the earth, and is the channel

through which all knowledge, doctrine, the plan of salvation, and

every important matter is revealed from heaven. Its institution was

prior to 'the foundation of this earth, or the morning stars sang

together, or the Sons of God shouted for joy,' and is the highest and

holiest Priesthood, and is after the order of the Son of God, and all

other Priesthoods are only parts, ramifications, powers and blessings

belonging to the same, and are held, controlled, and directed by it. It

is the channel through which the Almighty commenced revealing His glory

at the beginning of the creation of this earth, and through which He

has continued to reveal Himself to the children of men to the present

time, and through which He will make known His purposes to the end of

time."

Respecting the place of Adam in the Priesthood and his relationship to

the dispensations of that Priesthood to our earth, the Prophet said:

"Commencing with Adam, who was the first man, who is spoken of in

Daniel as being the 'Ancient of Days,' or in other words, the first

and oldest of all, the great, grand progenitor of whom it is said

in another place he is Michael, because he was the first and father

of all, not only by progeny, but the first to hold the spiritual

blessings, to whom was made known the plan of ordinances for the

salvation of his posterity unto the end, and to whom Christ was first

revealed, and through whom Christ has been revealed from heaven, and

will continue to be revealed from henceforth. Adam holds the keys of

the dispensation of the fullness of times; i. e., the dispensation

of all the times have been and will {XL} be revealed through him

from the beginning to Christ, and from Christ to the end of all the

dispensations that are to be revealed. 'Having made known unto us the

mystery of His will, according to His good pleasure which He hath

purposed in Himself: that in the dispensation of the fullness of times

He might gather together in one all things in Christ, both which are

in heaven, and which are on earth; even in him (Ephesians, 1st chap.,

9th and 10th verses). Now the purpose in Himself in the winding up

scene of the last dispensation is that all things pertaining to that

dispensation should be conducted precisely in accordance with the

preceding dispensations. And again. God purposed in Himself that there

should not be an eternal fullness until every dispensation should be

fulfilled and gathered together in one, and that all things whatsoever,

that should be gathered together in one in those dispensations unto the

same fullness and eternal glory, should be in Christ Jesus; therefore

He set the ordinances to be the same forever and ever, and set Adam to

watch over them, to reveal them from heaven to man, or to send angels

to reveal them. * * * * These angels are under the direction of Michael

or Adam, who acts under the direction of the Lord. * * * * There are

many things which belong to the powers of the Priesthood and the keys

thereof, that have been kept hid from before the foundation of the

world; they are hid from the wise and prudent to be revealed in the

last times."

That it was the design of the Lord in building the Temple at Nauvoo,

that there should be other ordinances revealed besides "baptism for

the dead," is clearly manifested in the revelation itself, for it

says: "And again, verily I say unto you, how shall your washings be

acceptable unto me, except ye perform them in a house which you have

built to my name. * * * * Therefore, verily I say unto you, that

your anointings, and your washings, and your baptisms for the dead,

and your solemn assemblies, and your memorials for your sacrifices,

by the sons of Levi and for your oracles in your most holy places

wherein you receive conversations, and your statutes and judgments,

for the beginning of the revelations and foundation of Zion, and for

the glory, honor, and endowment of all her municipals, are ordained by

the ordinance of my holy house which my people are always commanded to

build unto my holy name. And verily I say unto you, let this house be

built unto my name, that I may reveal mine ordinances therein, unto my

people; for I deign to reveal unto my Church things which have been

kept hid from before the foundation of the word, things that pertain to

the dispensation of the fullness of times."

The ordinances here mentioned in addition to baptism for the dead are

chiefly connected with the Priesthood of the Church, and were fully

developed in the teachings of the Prophet before the close of his

eventful career.

{XLI} As to the status of translated personages, he said: "Many have

supposed that the doctrine of translation was a doctrine whereby men

were taken immediately into the presence of God, and into an eternal

fulness, but this is a mistaken idea. Their place of habitation is that

of the terrestrial order, and a place prepared for such characters

He held in reserve to be ministering angels unto many planets, and

who as yet have not entered into as great a fullness as those who are

resurrected from the dead."

Of man being personally responsible for his own conduct, he is reported

by the Editor of the _Times and Seasons_ as saying: "He [the Prophet]

then observed that Satan was generally blamed for the evils which we

did, but if he was the cause of all our wickedness, men could not be

condemned. The devil could not compel mankind to do evil; all was

voluntary. Those who resisted the Spirit of God, would be liable to

be led into temptation, and then the association of heaven would be

withdrawn from those who refused to be made partakers of such great

glory. God _would not_ exert any compulsory means, and the devil _could

not_; and such ideas as were entertained [on these subjects] by many

were absurd." What beautiful harmony between the Prophet's doctrine

here and that of the Apostle James: "Let no man say when he is tempted,

I am tempted of God: for God cannot be tempted with evil, neither

tempteth he any man: But every man is tempted, when he is drawn away of

his own lusts, and enticed. Then when lust hath conceived, it bringing

forth sin: and sin when it is finished, bringeth forth death." [30]

Of election, a term used generally in connection with reprobation, when

commenting on the 9th Chapter of Romans,--wherein Paul is supposed to

teach the doctrine of election,--the Prophet is represented as saying:

"He then spoke on the subject of election, and read the 9th chapter of

Romans, from which it was evident that the election there spoken of

was pertaining to the flesh, and had reference to the seed of Abraham,

according to the promise God made to Abraham, saying, 'In thee, and in

thy seed, all the families of the earth shall be blessed.' * * * The

whole of the chapter had reference to the Priesthood and the house of

Israel: and unconditional election of individuals to eternal life was

not taught by the Apostles. God did elect or predestinate, that all

those who would be saved, should be saved in Christ Jesus, and through

obedience to the Gospel, but He passes over no man's sins, but visits

them with correction, and if His children will not repent of their sins

He will discard them."

These several doctrines mark rapid development in the Prophet's work

as an instructor in sacred things, and clearly indicate his increasing

capacity and power as Prophet, Seer and Teacher.

Footnotes

1. The population in 1830 was but 155,061; and in 1840, 472,254.

2. The population of Illinois in 1900 was 4,821,550--nearly five

millions: the estimated population for 1908 is 5,590,000.

3. Commenting once in a half humorous way upon his "exalted" military

rank, the Prophet said to Josiah Quincy, who remarks that the Prophet

at the time of his visit to Nauvoo (May, 1843), was at the head of

3,000 men equipped by the state of Illinois, represents him as having

said:

"I decided that the commander of my troops ought to be a

lieutenant-general, and I was, of course, chosen to that position.

I sent my certificate of election to Governor Ford, and received in

return a commission of lieutenant-general of the Nauvoo Legion of the

militia of the State of Illinois. Now, on examining the constitution

of the United States, I find that an officer must be tried by a

court martial composed of his equals in rank; and as I am the only

lieutenant-general in the country, I think they will find it pretty

hard to try me." _Figures of the Past_, p. 383.

4. This volume, p. 249.

5. Section 11, this volume, p. 241. The Prophet quoted from memory, and

is not exact; the exact language is--"As they deem necessary for the

peace, benefit, good order, regulation, convenience and cleanliness of

said city."

6. The official census of 1905 give the population of New York at

4,014,304. The estimated population on January 1, 1908, is 4,285,435.

7. Official returns for 1900 give Philadelphia a population of

1,293,697. The estimated population for Jan. 1, 1908, is 1,491,161.

8. Official statistics for 1905 give Boston a population of 595,083.

The estimated population for Jan. 1, 1908, is 607,340.

9. Official returns for 1900 give Baltimore a population of 508,957.

The estimated population for Jan. 1, 1908, is 567,000.

10. The estimated population of Brooklyn as a borough of greater New

York is given on Jan. 1, 1908, as 1,448,095.

11. Official statistics for 1900 give Chicago a population of

1,698,575. The estimated population for Jan. 1, 1908 is 2,483,641.

12. Official statistics for 1900 give St. Louis a population of

575,238. The estimated population on Jan. 1, 1908, is 50,000.

13. Art. III Const. U.S., Sec. ii.

14. Am. Commonwealth (Bryce) Vol. I p. 231.

15. Railroad Co. v. Tennessee, U.S. Reports 101, 337.

16. Clark v. Barnard U.S. 108, 436, and Green v. State 73 Cal. 29 et

seq.

17. See Cooler's Constitutional Limitations, chapter ii, also Louisiana

v. Jumel 107 U.S. Reports, p. 711, 2 sup. et. rep. 128.

18. History of the Church, Vol. III, p. 46.

19. See this Volume, p. 375.

20. _Ibid_.

21. The prayer of Dedication will be found at pp. 456-459.

22. History of the Church, Vol. I, p. 12.

23. Doctrine and Covenants, Sec. lxxxviii:34.

24. _Ibid_, verse 35.

25. The quotations in the above are from "Catholic Belief," by Bruno,

D. D. of the Catholic church.

26. Doctrine and Covenants, Sec. lxxvi, and History of the Church Vol.

I, 245 _et seq_.

27. 1 Peter iii, 18-22.

28. See History of the Church, Vol. II, p. 435-436. Also Doc. and Cov.

Sec. cx.

29. See Doc. And Cov. the opening paragraph of Sections iv, vi, xi,

xii, xiv, all given in the year 1829.

30. James 1, 13-15

{1}

CHAPTER I.

The Departure of the Twelve for England--Manifestation of God's Power

in Healing the Sick at Commerce.

[Sidenote: The Prophet's Literary Methods.]

_Friday, July 5, 1839._--I was dictating history, I say dictating, for

I seldom use the pen myself. I always dictate all my communications,

but employ a scribe to write them.

_Saturday, 6._--I was at home reviewing the Church records.

[Sidenote: Farewell to the Twelve.]

_Sunday, 7._--I was at the meeting held in the open air, at which a

large assemblage was expected to listen to the farewell address of the

Twelve, who were then about to take their departure on a most important

mission, namely to the nations of the earth and the islands of the sea.

Elder John E. Page being the first of the Twelve present, opened the

meeting by addressing a few words of an introductory nature; after

singing and prayer, Elder Page {2} delivered a very interesting

discourse on the subject of the Book of Mormon, recapitulating,

in short terms, the principles of a former discourse on the same

subject, and afterwards proceeded to read portions from the Bible and

Book of Mormon concerning the best criterions whereby to judge of

the authenticity of the latter; and then went on to show in a very

satisfactory manner, that no impostor would ever attempt to make such

promises as are contained on pages five hundred forty-one, [1] and five

hundred and thirty-four. [2] He then bore testimony.

After noon the meeting was again opened by prayer. Elder John Taylor

spoke on the subject of this dispensation; the other angel which John

saw, having the everlasting Gospel to preach, he then bore testimony of

the truth of the Book of Mormon.

Elder Woodruff's address went chiefly to exhortation to the Saints;

after which he also bore his testimony.

Elder Orson Hyde next came forward, and having alluded to his own late

fall, [3] exhorted all to perseverance in the things of God, expressed

himself one with his brethren, and bore testimony to his knowledge of

the truth, and the misery of falling from it.

Elder Brigham Young made some very appropriate remarks, and also bore

testimony to the truth of these things, and gave an invitation to come

forward and be baptized, when three manifested their determination to

renounce the world and take upon themselves the name of Jesus Christ.

One brother was then confirmed; after which President Sidney Rigdon

addressed the meeting in a very feeling manner. He showed that it must

be no small matter which could induce men to leave their families

and their homes to travel over all the earth amidst persecutions and

trials, such as always followed the preaching of this Gospel. He then

addressed himself to {3} the Twelve and gave them some counsel and

consolation as far as lay in his power; after which I requested their

prayers, and promised to pray for them.

The meeting was large and respectable; a great number were present

who did not belong to the Church. The most perfect order prevailed

throughout. The meeting was dismissed about half-past five, when we

repaired to the water, and the three candidates were baptized and

confirmed.

[Sidenote: The L. D. S. Hymn Book.]

_Monday, Tuesday and Wednesday, 8th, 9th and 10th of July_.--I was with

the Twelve selecting hymns, for the purpose of compiling a hymn book.

About this time much sickness began to manifest itself among the

brethren, as well as among the inhabitants of the place, so that this

week and the following were generally spent in visiting the sick and

administering to them; some had faith enough and were healed; others

had not.

[Sidenote: Administration to the sick.]

_Sunday, 21_.--There was no meeting on account of much rain and much

sickness; however many of the sick were this day raised up by the power

of God, through the instrumentality of the Elders of Israel ministering

unto them in the name of Jesus Christ.

_Monday and Tuesday, 22nd and 23rd_.--The sick were administered

unto with great success, [4] but many remain sick, and new cases are

occurring daily.

{4} _Discourses by the Brothers Pratt_.

_Sunday 28_.--Meeting was held as usual. Elder Parley P. Pratt preached

on the gathering of Israel. In the afternoon Orson Pratt addressed the

Church on the necessity of keeping the commandments of God. I spoke,

and admonished the members of the Church individually to set their

houses in order, to make clean the inside of the platter, and to {5}

meet on the next Sabbath to partake of the Sacrament, in order that by

our obedience to the ordinances, we might be enabled to prevail with

God against the destroyer, and that the sick might be healed.

All this week chiefly spent among the sick, who in general are gaining

strength, and recovering health.

[Sidenote: Prayer Meeting for the Sick.]

_Sunday, August 4._--The Church came together for prayer meeting and

Sacrament. I exhorted the Church at length, concerning the necessity of

being righteous, and clean at heart before the Lord. Many others also

spoke; especially some of the Twelve, who were present, professed their

willingness to proceed on their mission to Europe, without either purse

or scrip. The Sacrament was administered; a spirit of humility and

harmony prevailed, and the Church passed a resolution that the Twelve

proceed on their mission as soon as possible, and that the Saints

provide for their families during their absence.

_Letter to Isaac Russell, reproving him for issuing pretended

revelations to the Saints_.

Commerce, Hancock County, Illinois, 5th August, 1839.

Dear Sir:--I have been requested to write you on behalf of the

Twelve, who are just on the eve of their departure for England, and

{6} inform you, that "this thing" which you have thought proper to

write as a revelation "to the Church in Alston and the branches

round about," to which you yourself administered, has "already come

to the knowledge of the Churches" both here and elsewhere, and lest

you should have any doubt concerning the fact, we send you a copy

of your revelation to that Church.

I am sir, with all respect,

Yours truly,

James Mulholland.

P. S.--Isaiah chap. L, 10th and 11th verses. [5] In my own behalf I

wish to state that I sincerely wish that it may soon come to pass

that you, sir, and all our friends at Far West may perceive that

you are walking in the light of a fire, and sparks that you have

yourselves kindled; and that you may turn around and fear the Lord,

obey the voice of His servant, and thereby escape the sentence, "Ye

shall lie down in sorrow."

J. M.

_To Mr. Isaac Russell, Far West, Missouri_.

_Conference in New Jersey_.

_Friday, 9_.--A Conference was held at Brother Caleb Bennett's Monmouth

County, New Jersey, Elder John P. Greene presiding. The New York and

Brooklyn branches were represented by the President as being in good

fellowship. There were represented at this conference the following

branches, by Elder Ball, Shrewsbury, New Jersey, numbering twenty

members; Montage, three; Minissink, New Hampshire, two; Albany, eight;

Holliston, Massachusetts, sixteen; Elder Dunham represented Hamilton,

Madison County, forty-six; Samuel James, Leechburg, Pennsylvania, forty.

_Sunday, 11_.--I attended meeting in the forenoon and heard a sermon

by Parley P. Pratt. In the afternoon there was one baptized, and four

were confirmed, namely, {7} Brother Hibbard, his wife, little son, and

daughter. The Sacrament was administered.

This week I spent chiefly in visiting the sick; sickness much decreased.

_Sunday, 18_.--Rode out in the forenoon. Orson Pratt preached upon the

order and plan of creation. Three were baptized.

Afternoon: Three confirmed and one ordained an Elder.

This week I spent chiefly among the sick. The Church made a purchase

of eighty acres from William White for four thousand dollars, lying

directly north of the Hugh White purchase.

_Sunday, 25_.--I attended meeting. Sickness decreasing.

_Thursday, 29_.--Elders Parley P. Pratt and family, Orson Pratt

and Hiram Clark, started on their mission to England, in their own

two-horse carriage--their route lying through Illinois, Indiana, and to

Detroit, the capital of Michigan, situated near the head of Lake Erie,

about five hundred and eighty miles distant.

[Sidenote: Progress of the Work in England.]

_Saturday, 31_.--The work is spreading in England. Elder Richards

went to the Staffordshire potteries this day, and Presidents Joseph

Fielding and William Clayton were visiting and setting in order many of

the branches, and ordaining many to the ministry who are diligent in

preaching as they have opportunity on the Sabbath in the surrounding

villages.

_Sunday, September 1_.--I attended meeting, and spoke concerning some

errors in Parley P. Pratt's writings. This week sickness much decreased.

_Monday, 9_, and the greater part of the week.--I spent in visiting the

sick, and attending to the settlement of our new town. [6]

{8}

_The Prophet's Letter to Isaac Galland.--Nauvoo Affairs_.

Commerce, Illinois, 11th September, 1839.

Dear Brother Galland:--We have had the great pleasure of receiving

your favor of the 24th July; and learning thereby that you and

your family had arrived at Chillicothe in safety and in health. We

perceive that you have had a rather narrow escape from a serious

accident; and doubtless the hand of the Lord is to be acknowledged

in the matter, although unperceived by mortal eye. Time and

experience will teach us more and more how easily falsehood gains

credence with mankind in general, rather than the truth; but

especially in taking into consideration the plan of salvation. The

plain simple order of the Gospel of Jesus Christ never has been

discerned or acknowledged as the truth, except by a few--among whom

were "not many wise men after the flesh, not many mighty, not many

noble;" whilst the majority have contented themselves with their

own private opinions, or have adopted those of others, according

to their address, their philosophy, their formula, their policy,

or their fineness may have attracted their attention, or pleased

their taste. But, sir, of all the other criterions whereby we may

judge of the vanity of these things, one will be always found true,

namely, that we will always find such characters glorying in their

own wisdom and their own works; whilst the humble Saint gives all

the glory to God the Father, and to His Son Jesus Christ, whose

yoke is easy and whose burden is light, and who told His disciples

that unless they became like little children they could not enter

the Kingdom of Heaven.

As to the situation of the Church here, matters go with us as well

as can reasonably be expected; we have had considerable sickness

amongst us, but very few deaths; and as the greater part are now

recovering we yet hope to have shelters provided before the winter

shall set in.

Since you left here, we have purchased out all Mr. Hotchkiss'

interest hereabouts. His farm we have laid out as an addition to

our town, Nauvoo, and the town of Commerce we also hope to build up.

Some of the Twelve and others have already started for Europe, and

the remainder of that mission we expect will go now in a few days.

According to intelligence received since you left, the work of

the Lord rolls on in a very pleasing manner, both in this and in

the old country. In England many hundreds have of late been added

to our numbers; but so, even so, it must be, for "Ephraim he hath

mixed himself among the people." And the Savior He hath said, "My

sheep hear my voice;" and also, "He that heareth you, heareth me;"

and, "Behold I will bring them again from the north country, and

gather them from the coasts of the earth." And as John heard the

voice saying, "Come out of her, {9} my people," even so must all be

fulfilled; that the people of the Lord may live when "Babylon the

great is fallen, is fallen."

There has quite a number of families gathered up here already; and

we anticipate a continuance, especially as upon inquiry we have

found that we have not had more than [the usual] ratio of sickness

here, notwithstanding the trials we have had, and the hardships to

which we have been exposed. Calculating as we do, upon the mercy

and power of God in our behalf, we hope to persevere on in every

good and useful work, even unto the end, that when we come to be

tried in the balance we may not be found wanting.

With all good wishes and prayers for the temporal and eternal

salvation of yourself and your family, as well as of all the honest

in heart over the face of the earth,

We remain, sir, with sincerity,

Your friend and brother,

Joseph Smith, Jun.

_Addressed to Isaac Galland, Esq., Kirtland, Geauga, County, Ohio_.

_Friday, 13_.--I left home for Brother William Smith's place.

[Sidenote: Brigham Young Starts on his Mission.]

_Saturday, 14_.--President Brigham Young started from his home at

Montrose, for England. His health was very poor; he was unable to go

thirty rods to the river without assistance. After he had crossed the

ferry he got Brother Israel Barlow to carry him on his horse behind him

to Heber C. Kimball's where he remained sick until the 18th. He left

his wife sick with a babe only ten days old, and all his children sick,

unable to wait upon each other. I returned home this evening.

_Sunday, 15_.--I was visiting the sick.

_Monday and Tuesday, 16 and 17_.--Was engaged in arranging the town

lots.

[Sidenote: Departure of Elders Young and Kimball from Nauvoo.]

_Wednesday, 18_.--Went to Burlington, Iowa Territory. Elders Young and

Kimball left Sister Kimball and all her children sick, except little

Heber; [7] went thirteen miles on their journey towards England, and

were left at Brother Osmon M. Duel's, who {10} lived in a small cabin

near the railway between Commerce and Warsaw. They were so feeble as to

be unable to carry their trunks into the house without the assistance

of Sister Duel, who received them kindly, prepared a bed for them to

lie on, and made them a cup of tea.

_Thursday, 19_.--I Returned this evening from Burlington.

Brother Duel carried Elders Young and Kimball in his wagon to Lima,

sixteen miles, where another brother received them and carried them to

Father Mikesell's near Quincy, about twenty miles; the fatigue of this

day was too much for their feeble health; they were prostrated, and

obliged to tarry a few days to recruit.

_Friday and Saturday, 20 and 21_.--At home attending to domestic and

Church business.

Elders George A. Smith, Reuben Hedlock, and Theodore Turley started

for England, and upset their wagon on the bank of the river, before

they got out of sight of Commerce. Elders Smith and Turley were so weak

they could not get up, and Brother Hedlock had to lift them in again.

Soon after, some gentlemen met them and asked who had been robbing the

burying ground--so miserable was their appearance through sickness.

_Sunday, 22_.--I presided at the meeting, and spoke concerning the

"other Comforter," as I had previously taught the Twelve. [8]

{11} This week I spent in transacting various business at home, except

when visiting the sick, who are in general recovering, though some of

them but slowly.

_Wednesday, 25_.--President Young went to Charles C. Rich's; 26th, to

Brother Wilber's; 27th, Brother Wilber carried Elders Young and Kimball

to Pittsfield.

[Sidenote: Items of Doctrine--the Prophet.]

_Sunday, 29_.--Held meeting at my own house. After others had spoken

I spoke and explained concerning the uselessness of preaching to the

world about great judgments, but rather to preach the simple Gospel.

Explained concerning the coming of the Son of Man; also that it is a

false idea that the Saints will escape all the judgments, whilst the

wicked suffer; for all flesh is subject to suffer, and "the righteous

shall hardly escape;" still many of the Saints will escape, for the

just shall live by faith; yet many of the righteous shall fall a

prey to disease, to pestilence, etc., by reason of the weakness of

the flesh, and yet be saved in the Kingdom of God. So that it is an

unhallowed principle to say that such and such have transgressed

because they have been preyed upon by disease or death, for all flesh

is subject to death; and the Savior has said, "Judge not, lest ye be

judged."

_Monday, 30_.--The fore part of this week I was at home preparing for

Conference. Elders Young and Kimball went to Brother Decker's and Mr.

Murray's, Sister Kimball's father.

_Tuesday, October 1_.--Elders Young and Kimball went to Brother Lorenzo

Young's.

_Thursday, 3_.--I was in counsel with the brethren.

_Friday, 4_.--Lorenzo Young carried Elders Young and Kimball to

Jacksonville.

_Saturday, 5_.--The friends and brethren conveyed the Elders of the

British Mission to Springfield, where they were kindly treated and

nursed, for they were yet very feeble.

I attended a general conference of the Church of Jesus {12} Christ of

Latter-day Saints at Commerce, Hancock County, Illinois, of which the

following are the minutes:

_Minutes of Conference at Commerce, Illinois, October 6th, 7th and

8th, 1839_.

The meeting was opened by prayer by President Joseph Smith, Jun.,

after which he was appointed President, and James Sloan Clerk of

the conference, by a unanimous voice of the meeting. The President

then spoke at some length upon the situation of the Church; the

difficulties they have had to contend with; and the manner in which

they had been led to this place; and wanted to know the views of

the brethren, whether they wished to appoint this a stake of Zion

or not; stating that he believed it to be a good place, and suited

for the Saints. It was then unanimously agreed upon that it should

be appointed a stake and a place of gathering for the Saints.

The following officers were then appointed--namely, William Marks

to be President; Bishop Whitney to be Bishop of middle ward; Bishop

Partridge to be Bishop of upper ward; Bishop Knight to be Bishop of

lower ward; George W. Harris, Samuel Bent, Henry G. Sherwood, David

Fullmer, Alpheus Cutler, William Huntington, Thomas Grover, Newel

Knight, Charles C. Rich, David Dort, Seymour Brunson, Lewis D.

Wilson, to be the High Council; who being respectfully called upon

accepted their appointment.

It was then voted that a stake of the Church be established on the

west side of the river, in Iowa Territory; over which Elder John

Smith was appointed President; Alanson Ripley, Bishop; and Asahel

Smith, John M. Burk, Abraham O. Smoot, Richard Howard, Willard

Snow, Erastus Snow, David Pettigrew, Elijah Fordham, Edward Fisher,

Elias Smith, John Patten, Stephen Chase, were elected High Council.

Don C. Smith was elected to be continued as President of the High

Priesthood [High Priest's quorum]. Orson Hyde to stand in his

former office, [an Apostle] and William Smith to be continued in

his standing, [in the quorum of the Twelve.]

Letters were then read respecting the absence of members on account

of ill health. It was voted that Harlow Redfield be suspended until

he can have a trial; and in the meantime that he should not act as

president of a branch, or preach.

Voted that John Daley, James Daley, and Milo Andrus retain their

station in the Church. Voted that Ephraim Owen's confession for

disobeying the Word of Wisdom be accepted.

Brothers Edward Johnston, Benjamin Johnston, Samuel Musick, John

S. Fullmer, Jabez Lake, Benjamin Jones, Henry Our Bough, Reddin

A. Allred, George W. Gee, Jesse McIntyre, James {13} Brown, Henry

Miller, Artemas Johnson, Joseph G. Hovey, Robert D. Foster, Fields

B. Jacaway, Zadok Bethers, William Allred, William B. Simmons,

William W. Edwards, Sen., William H. Edwards, Jun., Hosea Stout,

Thomas Rich, Allen J. Stout, Esaias Edwards, John Adams, Daniel

Miller, Simeon J. Comfort, Graham Coltrin, William Hyde, Andrew

Henry, Reddick N. Allred, Eli Lee, Hiram W. Mikesell and Thomas S.

Edwards were appointed Elders of the Church, who all accepted of

their appointment, with the exception of Thomas S. Edwards.

John Gaylord was admitted into the Church upon his confession. Abel

Casto was confirmed by the laying on of hands.

The meeting then adjourned until Sunday morning; after which six

were baptized by Joseph Smith, Jun. The assembly was very large.

The conference met on Sunday morning, the 6th, pursuant to

adjournment at eight o'clock a. m., when Samuel Williams, Reuben

Foot, Orlando D. Hovey, Tunis Rappleyee, Sheffield Daniels, Albert

Milner, David B. Smith, Ebenezer Richardson, Pleasant Ewell, and

William Helm were appointed Elders of the Church, and were ordained

under the hands of Reynolds Cahoon, Seymour Brunson, Samuel Bent

and Alpheus Cutler.

After some remarks from the President respecting order, and decorum

during conference, Elder Lyman Wight spoke concerning the duties of

Priests and Teachers. President Joseph Smith, Jun., then addressed

the conference, in relation to appointing a Patriarch, and other

matters connected with the well being of the Church.

Having now got through the business matters, the President

proceeded to give instruction to the Elders respecting preaching

the Gospel, and pressed upon them the necessity of getting the

Spirit, so that they might preach with the Holy Ghost sent down

from heaven; to be careful in speaking on those subjects which

are not clearly pointed out in the word of God, which lead to

speculation and strife.

Those persons who had been baptized, were then confirmed, and

several children received blessings by Elders Cutler, Bent, and

Brunson. Elder Lyman Wight then addressed the meeting on the

subject of raising funds by contribution, towards paying for the

lands which had been contracted for as a settlement for the Church,

after which contributions were received for that purpose.

Judge Elias Higbee was appointed to accompany Presidents Joseph

Smith, Jun., and Sidney Rigdon to the city of Washington.

The meeting then adjourned until Monday morning.

Conference met on Monday morning, October 7th, pursuant to

adjournment.

The President spoke at some length to the Elders, and explained

{14} many passages of Scripture. Elder Lyman Wight spoke on the

subject of the resurrection, and other important subjects; when he

offered the following resolution, which passed unanimously;

Resolved: That a new edition of Hymn Books be printed immediately,

and that the one published by D. W. Rogers be utterly discarded by

the Church.

Elder Ezra Hayes was then put upon trial for teaching doctrine

injurious to the Church, and for falsehoods, which were proven

against him; his license was taken from him, and he required to

give satisfaction to those whom he had offended.

Charges having been preferred against Brother Rogers, it was agreed

that the case be handed over to the High Council.

Asahel Perry made application to be received into fellowship, and

was voted into his former standing.

After having referred the business not gone into, to the High

Council, the President then returned thanks to the conference for

their good attention and liberality, and having blessed them in the

name of the Lord, the conference was dismissed.

The next conference was appointed to be held on the sixth day of

April next.

_Tuesday, 8_.--After conference, this week I was mostly engaged in

attending to the general affairs of the Church, and principally about

home.

_Friday, 11_.--This evening, Elders Young, Kimball, George A. Smith,

Hedlock, and Turley started from Springfield, traveled eight miles on

their journey, and stayed with Father Draper.

_Saturday, 12_.--The Elders of the British Mission left Father Draper's

and pursued their journey toward Terre Haute.

[Sidenote: Death of John Young, Brigham Young's Father.]

This day President Brigham Young's father, John Young, Sen., died at

Quincy, Adams County, Illinois. He was in his seventy-seventh year,

and a soldier of the Revolution. He was also a firm believer in the

everlasting Gospel of Jesus Christ; and fell asleep under the influence

of that faith that buoyed up his soul, in the pangs of death, to

a glorious hope of immortality; fully testifying to all, that the

religion he enjoyed in life was able to {15} support him in death. He

was driven from Missouri with the Saints in the latter part of last

year. He died a martyr to the religion of Jesus, for his death was

caused by his sufferings in the cruel persecution.

_Sunday, 13_.--I attended meeting in the grove. The assembly was small

on account of the cold weather.

_Tuesday, 15_.--In the afternoon I went to Quincy in company with

Brother Hyrum Smith, John S. Fullmer, and Bishop Knight. Quite a number

of families moving into Commerce.

_Thursday, 17_.--The brethren arrived at Terre Haute. Brothers Smith,

Hedlock, and Turley stopped at Brother Nahum Milton Stow's.

[Sidenote: Hardships of the Elders of the British Mission.]

In the evening Doctor Modisett went down to see the brethren, and

appeared to be very much affected to see them so sick, and having to

lie upon the floor on a straw bed that had been put into the wagon at

Springfield, by the brethren, for Elder Young to lie on, as he was

not able to sit up when he left there. When the doctor returned home,

he told Elders Young and Kimball, he could not refrain from shedding

tears to see the brethren going upon such a long mission, and in such

suffering circumstances. Elders Young and Kimball said they thought

the doctor might have relieved them from "their suffering and indigent

circumstances upon their long mission," for he told them in the course

of the evening, that his taxes in that place amounted to over four

hundred dollars, besides having other property to a great amount.

Elder Kimball was very sick; he stopped with Brother Young at Doctor

Modisett's. In the evening Doctor Modisett gave Elder Kimball about

forty drops of morphine, saying it would relieve him of his distress,

and probably he would get a nap. In about fifteen minutes Brother

Kimball complained of feeling very strange; he rose from his seat and

would have fallen, but Brother Young caught him and gently eased him

to the floor, where he {16} lay for some time; and it was by faith and

the close attention of Brother Young and the family that his life was

preserved through the night.

_Friday, 18_.--Brothers Smith, Hedlock, and Turley went on their

journey.

_Saturday, 19_.--The High Council appointed for the Stake of the Church

in Iowa, met at Asahel Smith's, Nashville, and organized; John Smith,

President; Elias Smith, Clerk; Reynolds Cahoon and Lyman Wight were

chosen Counselors to President John Smith, and approved by the Council.

Council organized according to number. [9]

_Minutes of the Nauvoo High Council, 20th October, 1839_.

The members of the High Council elected at the October conference,

met and organized at W. D. Huntington's, where Harlow Redfield

was restored to fellowship; and voted that this High Council

disfellowship any and all persons that shall hereafter carry over

or ferry across the river, any people or freight to the injury of

said ferry from Commerce to Montrose.

_Voted_ that the Horse Boat be repaired from the moneys received

on sale of lots in Nauvoo, and that D. C. Davis be master of said

ferry boat for the ensuing year.

_Voted_ that Joseph Smith, Jun., and his family be exempt from

receiving in future such crowds of visitors as have formerly

thronged his house; and that the same be published in the _Times

and Seasons_.

_Voted_, that this Council disfellowship any and all persons who

shall knowingly suffer and allow any animal (subject to their

control) to destroy the crops, fruit, or plants of the earth

belonging to any other person or persons, and to their injury, and

that this resolution be published in the _Times and Seasons_.

Adjourned until tomorrow evening.

High Council met pursuant to adjournment, and voted that President

Joseph Smith, Jun., go as a delegate to Washington; and that if he

went he should have a recommend from the Council.

_Voted_ that James Mulholland be Clerk for the land contracts, when

needed by President Smith; that Joseph Smith, Jun., be treasurer of

said Church, and James Mulholland sub-treasurer.

{17} _Voted_ that Henry G. Sherwood should set the price upon,

exhibit, contract and sell town lots in Nauvoo, when needed, and

report his doings to Presidents Joseph Smith and Hyrum Smith, for

their approval, and that five hundred dollars be the average price

of lots, i. e., none less than two hundred dollars, nor more than

eight hundred dollars.

_Voted_ that the High Council meet every Sunday evening at Dimick

Huntington's; that D. C. Davis have thirty dollars per month for

his services as ferryman; and that these proceedings be published

in the _Times and Seasons_.

[Signed] Henry G. Sherwood, Clerk.

_Tuesday, 22_.--Brother James Modisett took Elders Young and Kimball

in his father's carriage and carried them twenty miles to the house of

Brother Addison Pratt; from thence they were carried by Elder Almon W.

Babbitt to Pleasant Garden, and put up with Brother Jonathan Crosby.

Elder Almon Babbitt was preaching in that region with good success; he

had baptized five.

_Saturday, 26_.--Brother Babbitt took Elders Young and Kimball ten

miles on their way to Father Scott's.

King Follett, the last of the brethren in bonds in Missouri, had his

trial and was set free some time previous to this day.

_Sunday, 27_.--John Scott took Elders Young and Kimball on their way

fifteen miles, some part of it in the rain; they were yet very feeble,

and put up at a tavern in Belville, and when the stage coach came

along, took passage, and rode night and day to Willowby, near Kirtland.

The High Council of Nauvoo voted that the Clerk's fees of James

Mulholland be thirty dollars per month; that the treasurer pay Vinson

Knight one hundred and fifty dollars, for the Iowa side of the ferry at

Montrose as per charter.

_Voted_, that Sister Emma Smith select and publish a hymn-book for the

use of the Church, and that Brigham Young be informed of this action

and he not publish the hymns taken by him from Commerce; and that

the {18} Council assist in publishing a hymn-book and the _Times and

Seasons_.

_Monday, 28_.--The High Council voted to build a stone house at Upper

Commerce, to be used for boarding; that Elder Oliver Granger be

requested to assist with funds to print the hymn-book; that Samuel

Dent, Davison Hibbard, and David Dort be trustees for building the

stone schoolhouse in contemplation; and that Alpheus Cutler and Jabez

Durphy be the architects and building committee for said house.

_Voted_, to finish the office of President Joseph Smith, Jun.

_Voted_, that the recommends drawn by Elder Sherwood, recommending,

constituting, and appointing Joseph Smith, Jun., Sidney Rigdon, and

Elias Higbee, delegates for the Church, to importune the President and

Congress of the United States for redress of grievances, be signed by

this Council.

Footnotes.

1. See pp. 573-4, current edition.

2. See pp. 565-567, current edition.

3. See History of the Church, Vol. III, pp. 167-8.

4. "In consequence of the persecutions of the Saints in Missouri, and

the exposures to which they were subjected, many of them were taken

sick soon after their arrival at Commerce, afterwards called Nauvoo;

and as there was but a small number of dwellings for them to occupy,

Joseph had filled his house and tent with them, and through constantly

attending to their wants, he soon fell sick himself. After being

confined to his house several days, and while meditating upon his

situation, he had a great desire to attend to the duties of his office.

On the morning of the 22nd of July, 1839, he arose from his bed and

commenced to administer to the sick in his own house and door-yard, and

he commanded them in the name of the Lord Jesus Christ to arise and be

made whole; and the sick were healed upon every side of him.

"Many lay sick along the bank of the river; Joseph walked along up to

the lower stone house, occupied by Sidney Rigdon, and he healed all the

sick that lay in his path. Among the number was Henry G. Sherwood, who

was nigh unto death. Joseph stood in the door of his tent and commanded

him in the name of Jesus Christ to arise and come out of his tent, and

he obeyed him and was healed. Brother Benjamin Brown and his family

also lay sick, the former appearing to be in a dying condition. Joseph

healed them in the name of the Lord. After healing all that lay sick

upon the bank of the river as far as the stone house, he called upon

Elder Kimball and some others to accompany him across the river to

visit the sick at Montrose. Many of the saints were living at the old

military barracks. Among the number were several of the Twelve. On his

arrival the first house he visited was that occupied by Elder Brigham

Young, the President of the Quorum of the Twelve, who lay sick. Joseph

healed him, then he arose and accompanied the Prophet on his visit

to others who were in the same condition. They visited Elder Wilford

Woodruff, also Elders Orson Pratt, and John Taylor, all of whom were

living in Montrose. They also accompanied him.

"The next place they visited was the home of Elijah Fordham, who was

supposed to be about breathing his last. When the company entered the

room, the Prophet of God walked up to the dying man and took hold of

his right hand and spoke to him; but Brother Fordham was unable to

speak, his eyes were set in his head like glass, and he seemed entirely

unconscious of all around him. Joseph held his hand and looked into

his eyes in silence for a length of time. A change in the countenance

of Brother Fordham was soon perceptible to all present. His sight

returned, and upon Joseph asking him if he knew him, he, in a low

whisper, answered 'Yes.' Joseph asked him if he had faith to be healed.

He answered, 'I fear it is too late; if you had come sooner I think

I would have been healed.' The Prophet said 'Do you believe in Jesus

Christ?' He answered in a feeble voice, 'I do.' Joseph then stood

erect, still holding his hand in silence several moments; Then he spoke

in a very loud voice, saying, 'Brother Fordham, I command you, in the

name of Jesus Christ, to arise from this bed and be made whole.' His

voice was like the voice of God, and not of man. It seemed as though

the house shook to its very foundations. Brother Fordham arose from his

bed, and was immediately made whole. His feet were bound in poultices

which he kicked off; then putting on his clothes he ate a bowl of bread

and milk and followed the Prophet into the street.

"The company next visited Brother Joseph Bates Noble, who lay very

sick. He also was healed by the Prophet. By this time the wicked

became alarmed and followed the company into Brother Noble's house.

After Noble was healed, all kneeled down to pray. Brother Fordham was

mouth, and while praying he fell to the floor. The Prophet arose, and

on looking around he saw quite a number of unbelievers in the house,

whom he ordered out. When the room was cleared of the wicked, Brother

Fordham came to and finished his prayer.

"After healing the sick in Montrose, all the company followed Joseph to

the bank of the river, where he was going to take the boat to return

home. While waiting for the boat, a man from the West, who had seen

that the sick and dying were healed, asked Joseph if he would not go to

his house and heal two of his children who were very sick. They were

twins and were three months old. Joseph told the man he could not go,

but he would send some one to heal them. He told Elder Woodruff to go

with the man and heal his children. At the same time he took from his

pocket a silk bandanna handkerchief, and gave to Brother Woodruff,

telling him to wipe the faces of the children with it, and they should

be healed; and remarked at the same time: 'As long as you keep that

handkerchief it shall remain a league between you and me.' Elder

Woodruff did as he was commanded, and the children were healed, and he

keeps the handkerchief to this day.

"There were many sick whom Joseph could not visit, so he counseled the

Twelve to go and visit and heal them, and many were healed under their

hands. On the day following that upon which the above-described events

took place, Joseph sent Elders George A. and Don Carlos Smith up the

river to heal the sick. They went up as far as Ebenezer Robinson's--one

or two miles--and did as they were commanded, and the sick were

healed." _Leaves from my Journal_, (Wilford Woodruff) Ch. XIX.

5. "Who is among you that feareth the Lord, that obeyeth the voice of

His servant, that walketh in darkness, and hath no light? Let him trust

in the name of the Lord, and stay upon his God.

"Behold, all ye that kindle a fire, that compass yourselves about with

sparks. Walk in the light of your fire, and in the sparks that ye have

kindled. This shall ye have of mine hand; ye shall lie down in sorrow."

6. This has reference to the Hotchkiss purchase which had just recently

been laid out as part of the rapidly growing town of Nauvoo. It

constituted the north west part of the city, extending some distance

along the river front, and back on to the height of land overlooking

the river bottom.

7. The departure of these two Elders upon their mission to England is

worthy of a more extended notice. A brother by the name of Charles

Hubbard sent a boy with a team to take them a day's journey on their

way. Elder Kimball left his wife in bed shaking with ague, and all his

children sick. It was only by the assistance of some of the brethren

that Heber himself could climb into the wagon. "It seemed to me," he

remarked afterwards in relating the circumstance, "as though my very

inmost parts would melt within me at the thought of leaving my family

in such a condition, as it were, almost in the arms of death. I felt as

though I could scarcely endure it." "Hold up!" said he to the teamster,

who had just started, "Brother Brigham, this is pretty tough, but let

us rise and give them a cheer." Brigham, with much difficulty, rose to

his feet, and joined Elder Kimball in swinging his hat and shouting,

"Hurrah, hurrah, hurrah, for Israel!" The two sisters, hearing the

cheer came to the door--sister Kimball with great difficulty--and waved

a farewell; and the two apostles continued their journey, without

purse, without scrip, for England.

8. See vol. III, pp. 379-381.

9. That is to say, to quote from the revelation establishing the

High Council--"Whenever an High Council of the church is regularly

organized, * * * it shall be the duty of the Twelve Counselors to cast

lots by numbers and thereby ascertain, who of the Twelve shall speak

first, commencing with number one, and so in succession to number

twelve."--_Doctrine and Covenants, Section cii_.

{19}

CHAPTER II.

The Prophet's Journey to Washington--The Petition of the Saints to the

Congress of the United States for Redress of the Wrongs Inflicted upon

Them in Missouri.

[Sidenote: Departure of the Prophet for Washington.]

_Tuesday, 29_.--I left Nauvoo accompanied by Sidney Rigdon, Elias

Higbee, and Orrin P. Rockwell, in a two-horse carriage for the city

of Washington, to lay before the Congress of the United States, the

grievances of the Saints while in Missouri. We passed through Carthage,

and stayed at Judge Higbee's over night, and the next day we arrived at

Quincy.

_Thursday, 31_.--We tarried at Quincy to complete the necessary papers

for our mission. Elder Rigdon was sick.

_Friday, November 1_.--We pursued our journey towards Springfield,

Illinois, and put up with Brother Wilber, where we found Doctor Robert

D. Foster, who administered to Elder Rigdon.

_Saturday, 2_.--Continued our journey, and during the day put up with

a friend on the bank of the Illinois river, so that Dr. Foster, who

accompanied us so far for that purpose, might administer medicine to

Elder Rigdon again.

_Sunday, 3_.--Continued our journey and staid with a friend over night.

Dr. Foster continued to accompany us.

[Sidenote: Progress of the Twelve towards England.]

Elders Young and Kimball arrived at Cleveland, Ohio, {20} about 1

o'clock in the morning; and while waiting for the stage until about

noon, Elders Smith, Turley, and Hedlock, who left them at Terre Haute,

drove up, having picked up Elder Taylor by the way, he having been

left sick by his company in the east part of Indiana. They were in

good health, compared with what they had been, and in fine spirits.

George A. Smith tarried in Cleveland till the next day, to visit his

relatives. Brothers Young, Kimball, Taylor, and Turley rode in the

stage, and Brother Hedlock and Mr. Murray in their wagon to Willoughby,

and from thence they all rode into Kirtland together.

[Sidenote: Canadian Saints En Route for Nauvoo.]

_Monday, 4_.--We arrived at Springfield, and put up with Brother

John Snider. When within one mile of the city, we met William Law

[1] and company with seven wagons from Canada, who returned with us

to Springfield, and tarried while we did, until the 8th. I preached

several times while here. General James Adams, [2] judge of probate,

heard of me, sought me out, and took me home with him, and treated me

like a father.

President Brigham Young and his brother John visited their sister, Mrs.

Kent.

There was some division of sentiment among the Kirtland brethren.

{21} _Thursday, 7_.--The High Council of Iowa completed their

organization at Elijah Fordham's, at Montrose.

_Friday, 8_.--We started from Springfield. Dr. Foster having concluded

to continue on the journey on account of Elder Rigdon's health, which

was still quite poor. We pursued our journey through Indiana towards

Columbus, Ohio. The traveling was bad, and our progress slow.

_Sunday, 10_.--Elder Taylor preached in the forenoon, and Elder Kimball

in the afternoon, in the House of the Lord at Kirtland.

_Thursday, 14_.--Elder Orson Hyde left Commerce, Illinois, intending

to go east as far as Philadelphia. He had just begun to recover from a

four months' illness of fever and ague.

[Sidenote: Elder Taylor Anointed in the Kirtland Temple.]

_Sunday, 17_.--President Young preached in the House of the Lord in the

forenoon, and John Taylor in the afternoon. In the evening, President

Brigham Young anointed Elder John Taylor in the House of the Lord, and

Elder Daniel S. Miles anointed Theodore Turley, all of which was sealed

with the shout of Hosanna.

_Monday, 18_.--President Young visited Brother R. Potter at Newbury,

and returned on Tuesday to Kirtland.

About this time we had arrived near Columbus, where the roads were so

bad, Elder Rigdon's health so poor, and the time so fast approaching

when it was necessary for the committee to be in Washington, that I

started in the stage with Judge Higbee on the most expeditious route to

Washington City, leaving Brothers Rockwell, Rigdon, and Foster, to come

on at their leisure in the carriage.

Elder Brigham Young and company went to Fairport, where they waited for

a steamboat until Tuesday.

Elder Parley P. Pratt and company sold their horses and carriage at

Detroit, and went on to New York City by steamboats, the canal and

railway.

From New York, Elder Parley P. Pratt wrote me on {22} the 22nd,

directed to Commerce, from which I quote the following:

_Excerpt from Parley P. Pratt's Letter to the Prophet_.

The churches in these parts are prospering greatly, and are firm

in the faith, and increasing in numbers continually. The Church in

New York and Brooklyn now numbers from one hundred and fifty to

two hundred members, and additions are being made every week. A

general conference was held in this city on Tuesday and Wednesday

of this week. Elders present: Orson Pratt, Wilford Woodruff, Samuel

James, Benjamin Winchester, Elders Foster, Layne, Jenks, Brown,

Benedict, and myself. Priests present: Addison Everett, Birge, and

Vanvelver. Many branches of the Church in the region round about

were represented; several hundred members in all, and the numbers

still increasing. Great opportunities are open for preaching, and

crowded houses are the order of the day.

I have also received letters from Maine and from Michigan, with

joyful accounts of the spread of the work of the Lord. You would

now find churches of the Saints in Philadelphia, in Albany, in

Brooklyn, in New York, in Jersey, in Pennsylvania, on Long Island,

and in various other places all around us. Our New York meetings

are now held three times every Sabbath in Columbia Hall, Grand

Street, a few doors east of the Bowery; it is very central,

and one of the best places in the city; it will hold nearly a

thousand people, and is well filled with attentive hearers.

Brother Winchester has a good hall well fitted up in Philadelphia,

where stated meetings are held--several every week, with crowded

audiences.

In short the truth is spreading more rapidly than ever before,

in every direction, far and near. There is a great call for our

books. I am now reprinting the Voice of Warning, The History of

the Missouri Persecution, and my Poems. There is a great call for

hymn-books, but none to be had. I wish Sister Smith would add to

the old collection such new ones as is best, and republish them

immediately. If means and facilities are lacking in the west,

send it here, and it shall be nicely done for her; and at least

one thousand would immediately sell in these parts wholesale and

retail. The Book of Mormon is not to be had in this part of the

vineyard for love or money; hundreds are wanting in various parts

hereabouts, but there is truly a famine in that respect.

The conference took into consideration the pressing calls for

this book, and have appointed a committee to raise means for the

publication of the same, and also to publish it if we can obtain

leave from you, who hold the copyright. Any hymn-book which Sister

Smith or the Church will favor us with, shall also be published on

similar conditions.

Parley P. Pratt.

{23} [Sidenote: First Issue of the "Times and Seasons."]

Some time this month the first number of the _Times and Seasons_, a

monthly religious paper, in pamphlet form, was published at Commerce,

Hancock County, Illinois, by my brother Don Carlos Smith and Ebenezer

Robinson, under the firm name of Robinson & Smith, Publishers.

_Tuesday, 26_.--At one in the afternoon, Elder Brigham Young and

company went on board the steamer _Columbus_, at Fairport, and went on

towards Buffalo.

[Sidenote: The Elements Obey.]

_Wednesday, 27._--About 1 o'clock this morning the wind arose, when

Elder Brigham Young went on deck, prayed to the Father in the name of

Jesus, when he felt to command the wind and the waves to cease, and

permit them to proceed on their journey in safety. The winds abated,

and he gave glory, honor, and praise to the God who rules all things.

Arriving in Buffalo in the morning, they took the stage for Batavia.

[Sidenote: The Prophet's Adventure En Route to Washington.]

While on the mountains some distance from Washington, our coachman

stepped into a public house to take his grog, when the horses took

fright and ran down the hill at full speed. I persuaded my fellow

travelers to be quiet and retain their seats, but had to hold one woman

to prevent her throwing her infant out of the coach. The passengers

were exceedingly agitated, but I used every persuasion to calm their

feelings; and opening the door, I secured my hold on the side of the

coach the best way I could, and succeeded in placing myself in the

coachman's seat, and reining up the horses, after they had run some two

or three miles, and neither coach, horses, or passengers received any

injury. My course was spoken of in the highest terms of commendation,

as being one of the most daring and heroic deeds, and no language could

express the gratitude of the passengers, when they found themselves

safe, and the horses quiet. There were some members of Congress with

us, who proposed naming the incident to that body, believing they would

reward such {24} conduct by some public act; but on inquiring my name,

to mention as the author of their safety, and finding it to be Joseph

Smith the "Mormon Prophet," as they called me, I heard no more of their

praise, gratitude, or reward.

_Thursday, 28_.--I arrived in Washington City this morning, and put up

at the corner of Missouri and Third streets.

This evening, Elder Brigham Young and company (except Elder Kimball,

who stopped at Byron to visit his sister) rode to Rochester in the

steam cars, and from thence rode all night in a horse coach, and

arrived at ten in the morning on Friday, 29th, at Auburn, New York.

Elders Taylor and Turley proceeded on their way to New York.

The following is a copy of our petition to Congress for redress of our

Missouri grievances:

The Saint's Petition to Congress.

_To the Honorable the Senate and House of Representatives of the

United States of America, in Congress assembled_:

Your petitioners, Joseph Smith, Sidney Rigdon, and Elias Higbee,

would most respectfully represent, that they have been delegated,

by their brethren and fellow-citizens, known as "Latter-day

Saints" (commonly called Mormons), to prepare and present to you

a statement of their wrongs, and a prayer for their relief, which

they now have the honor to submit to the consideration of your

Honorable Body.

In the summer of 1831, a portion of the society above-named

commenced a settlement in the county of Jackson, in the state of

Missouri. The individuals making that settlement had emigrated from

almost every state in the Union to the lovely spot in the Far West,

with the hope of improving their condition, of building houses

for themselves and posterity, and of erecting temples, where they

and theirs might worship their Creator according to the dictates

of their conscience. Though they had wandered far from the homes

of their childhood, still they had been taught to believe, that a

citizen born in any one state in this great Republic, might remove

to another and enjoy all the rights and immunities of citizens of

the state of his adoption--that wherever waved the American flag,

beneath its stars and stripes an American citizen might look for

protection and justice, for liberty in person and in conscience.

{25} They bought farms, built houses, and erected churches. Some

tilled the earth, others bought and sold merchandise, and others

again toiled as mechanics. They were industrious and moral, and

they prospered, and though often persecuted and vilified for their

difference in religious opinion from their fellow citizens, they

were happy; they saw their society increasing in numbers, their

farms teemed with plenty, and they fondly looked forward to a

future, big with hope. That there was prejudice against them, they

knew; that slanders were propagated against them, they deplored;

yet they felt that these were unjust; and hoped that time, and

uprightness of life, would enable them to outlive them. While

the summer of peace, happiness, and hope shone over the infant

settlement of the Saints, the cloud was gathering, unseen by them,

that bore in its bosom the thunderbolt of destruction.

On the 20th of July, 1833, around their peaceful village a mob

gathered, to the surprise and terror of the quiet "Mormons"--why,

they knew not; they had broken no law, they had harmed no man, in

deed or thought. Why they were thus threatened, they knew not.

Soon a committee from the mob called upon the leading "Mormons"

of the place; they announced that the store, the printing office,

and the shops must be closed, and that forthwith every "Mormon"

must leave the county. The message was so terrible, so unexpected,

that the "Mormons" asked time for deliberation and consultation,

which being refused, the brethren were severally asked, "Are you

willing to abandon your home?" The reply was, "We will not go;"

which determination being reported to the committee of the mob,

one of them replied that he was sorry, for said he, "The work of

destruction must now begin." No sooner said than it was done. The

printing office, a two story brick building, was assailed by the

mob and torn down, and, with its valuable appurtenances, destroyed.

They next proceeded to the store with a like purpose. Its owner

in part, Mr. Gilbert, agreed to close it, and they delayed their

purpose.

They then proceeded to the dwelling of Mr. Partridge, the beloved

Bishop of the Church there, dragged him and his family to the

public square, where, surrounded by hundreds, they partly stripped

him of his clothing, and tarred and feathered him from head to

foot. A man by the name of Allen was at the same time treated in a

similar manner. The mob then dispersed with an agreement to meet

again on the next Tuesday, the above outrages having been committed

on Saturday.

Tuesday came, and with it came the mob, bearing a red flag, in

token of _blood_. They proceeded to the houses of Isaac Morley,

and others of the leading men, and seized them, telling them to

bid their families farewell, that they would never see them again.

They were then driven at the point of the bayonet to the jail, and

there, amid the jeers and {26} insults of the crowd, they were

thrust into prison, to be kept as hostages; in case any of the mob

should be killed, they were to die to pay for it. Here some two or

three of the "Mormons" offered to surrender up their lives, if that

would satisfy the fury of the mob, and purchase peace and security

for their unoffending brethren, their helpless wives and children.

The reply of the mob was, that the "Mormons" must leave the county

_en masse_, or that every man should be put to death.

The "Mormons," terrified and defenseless, then entered into an

agreement to leave the county--one half by the first of January,

the other half by the first of April next ensuing. This treaty

being made and ratified, the mob dispersed. Again, for a time, the

persecuted "Mormons" enjoyed a respite from their persecutions; but

not long was the repose permitted them.

Some time in the month of October, a meeting was held at

Independence, at which it was determined to remove the "Mormons" or

die. Inflammatory speeches were made, and one of the speakers swore

he would remove the "Mormons" from the county if he had to wade up

to his neck in blood.

Be it remarked that up to this time, the "Mormons" had faithfully

observed the treaty, and were guilty of no offense against the

laws of the land, or of society, but were peaceably following the

routine of their daily duties.

Shortly after the meeting above referred to, another persecution

commenced; some of the "Mormons" were shot at, others were whipped,

their houses were assailed with brickbats, broken open, and thrown

down; their women and children were insulted; and thus for many

weeks, without offense, without resistance, by night and by day,

were they harassed, insulted, and oppressed.

There is a point beyond which endurance ceases to be a virtue. The

worm when trampled upon will turn upon its oppressor. A company

of about thirty "Mormons" fell in with twice that number of the

mob engaged in the destruction of "Mormon" property, when a battle

ensued, in which one "Mormon" was killed, and two or three of

the mob; acting in concert with the officer who commanded the

mob, was Lilburn W. Boggs, Lieutenant-Governor of the state of

Missouri. When the noise of the battle was spread abroad, the

public mind became much inflamed. The militia collected in arms

from all quarters, and in great numbers, inflamed to fury. They

demanded that the "Mormons" should surrender up all their arms, and

immediately quit the county. Compelled by overpowering numbers, the

"Mormons" submitted. They surrendered up fifty-one guns, which have

never been returned, or paid for.

The next day, parties of the mob went from house to house, {27}

threatening women and children with death, if they did not

immediately leave their homes. Imagination cannot paint the

terror which now pervaded the "Mormon" community. The weather was

intensely cold, and women and children abandoned their homes and

fled in every direction without sufficient clothing to protect them

from the piercing cold. Women gave birth to children in the woods

and on the prairies. One hundred and twenty women and children, for

the space of ten days, with only three or four men in the company,

concealed themselves in the woods in hourly expectation and fear of

massacre, until they finally escaped into Clay county. The society

of "Mormons" after the above disturbances, removed to the county of

Clay, where they were kindly received by the inhabitants, and their

wants administered to by their charity.

In the meantime the houses of the "Mormons" in the county of

Jackson, amounting to about two hundred, were burned down or

otherwise destroyed by the mob, as well as much of their crops,

furniture, and stock.

The damage done to the property of the "Mormons" by the mob in the

county of Jackson as above related, as near as they can ascertain,

would amount to the sum of one hundred and seventy-five thousand

dollars. The number of "Mormons" thus driven from the county of

Jackson amounted to about twelve hundred souls. For the property

thus destroyed they have never been paid.

After the expulsion of the "Mormons" from the county of Jackson

as above related, they removed to and settled in the county of

Clay. They there purchased out some of the former inhabitants,

and entered at the land office wild lands offered for sale by the

General Government. The most of them became freeholders, owning

each an eighty or more of land.

The "Mormons" lived peaceably in the county of Clay for about

three years, and all that time increased rapidly in numbers, by

emigration, and also in wealth by their industry. After they

had resided in that county about three years, the citizens not

connected with them began to look upon them with jealousy and

alarm. Reports were again put in circulation against them: public

meetings were held in the counties of Clay and Jackson, at which

violent resolutions were passed against the "Mormons," and rumors

of mobs began again to spread alarm among the "Mormons." At this

juncture the "Mormons" desirous of avoiding all conflict with their

fellow-citizens, and anxious to preserve the peace and harmony

of the society around them, as well as their own, deputized a

committee of their leading men to make terms of peace with their

fellow-citizens of Clay county. An interview took place between

them and a committee of citizens, at which it was agreed that

{28} the "Mormons" should leave the county of Clay, and that the

citizens of Clay county should buy their lands.

These terms were complied with. The "Mormons" removed to and

settled in the county of Caldwell, and the citizens never paid them

value for their lands. Many received nothing at all for their land.

The "Mormons," by this removal, sacrificed much both of money and

feeling, but the sacrifice was made upon the altar of duty, for the

peace of the community.

Your Memorialists would beg here to give what they believe a just

explanation of the causes of the prejudice and persecution against

the "Mormons" related above, and which will follow. That there

might have been some unworthy members among them, cannot be denied;

but many aver that as a community they were as moral, as upright,

and as observant of the laws of the land as any body of people in

the world. Why then this prejudice and persecution? An answer they

trust will be found in the fact that they were a body of people

distinct from their fellow-citizens, in religious opinions, in

their habits, and in their associations. They were numerous enough

to make the power of their numerical and moral force a matter of

anxiety and dread to the political and religious parties by which

they were surrounded; which arose not from what the "Mormons" had

done, but from the fear of what they might do.

In addition, the "Mormons" have purchased of the settlers, or of

the Government, or obtained by pre-emption, the best lands in all

those regions of the state; and at the times of speculation, the

cupidity of many was aroused to possess those lands by driving off

the "Mormons," and taking forcible possession, or constraining them

to sell, through fear and coercion, at a price merely nominal.

After the "Mormons" removed from Clay county, they settled in the

county of Caldwell as aforesaid.

Your Memorialists do not deem it necessary for their purpose, to

detail the history of the progress, the cares, and anxieties of the

"Mormons," from the time they settled in Caldwell in the year 1836

until the fall of the year 1838. They would, however, state, that

during all that time they deported themselves as good citizens,

obeying the laws of the land, and the moral and religious duties

enjoined by their faith. That there might have been some faithless

among the faithful is possible. They would not deny that there

might have been some who were a scandal to their brethren; and what

society, they would ask, has not some unworthy members? Where is

the sect, where the community, in which there cannot be found some

who trample under foot the laws of God and man? They believe the

"Mormon" community to have as few such as any other association,

religious or political. Within {29} the above period the "Mormons"

continued to increase in wealth and numbers, until in the fall of

the year 1838 they numbered about fifteen thousand souls.

They purchased of the Government, or of the citizens, or held

by pre-emption, almost all the lands in the county of Caldwell,

and a portion of the lands in Daviess and Carroll. The county of

Caldwell was settled almost entirely by "Mormons," and "Mormons"

were rapidly filling up the counties of Daviess and Caldwell. When

they first commenced settling in those counties, there were but

few settlements made there; the lands were wild and uncultivated.

In the fall of 1838 large farms had been made, well improved and

stocked. Lands had risen in value, and sold for from ten dollars to

twenty-five dollars [per acre]. The improvement and settlement had

been such that it was a common remark that the county of Caldwell

would soon be the wealthiest in the state.

Thus stood their affairs in the fall of 1838, when the storm of

persecution again raged over the heads of the "Mormons," and the

fierce demon of the mob drove them forth houseless and homeless,

and penniless, upon the charities of the world, which to them,

thank God! have been like angels' visits, but not few, or far

between. This last persecution began at an election, which was held

in Daviess county on the first Monday of August, 1838. A "Mormon"

went to the polls to vote. One of the mob standing by, opposed his

voting, contending that a "Mormon" had no more right to vote than

a negro; one angry word brought on another, and blows followed.

They are, however, happy to state that the "Mormon" was not the

aggressor, but was on the defensive: others interfered, not one

alone, but many assailed the "Mormon." His brethren, seeing him

thus assailed by numbers, rushed to the rescue; then came others

of the mob, until finally a general row commenced. The "Mormons"

were victorious. The next day, a rumor reached the "Mormons" of

Caldwell, that two of their brethren had been killed in this fight,

and a refusal had been made to surrender their bodies for burial.

Not knowing at the time that this rumor was false, they became much

excited, and several of them started for Daviess county, where

they arrived next morning, with a view of giving the brethren,

whom they supposed to have been killed, a decent interment. Among

the citizens this fight produced a great excitement. They held a

public meeting and resolved to drive the "Mormons" from the county.

Individuals began also to threaten the "Mormons" as a body, and

swear that they should leave the county in three days. When the

"Mormons" who had gone from Caldwell to Daviess, aforesaid, arrived

there, they found this state of excitement to exist. They also

heard that a large mob was collecting against them, headed by Adam

Black one of the judges of the county court of Daviess county.

{30} Under these circumstances, and with a view to allay the

excitement, they called on Mr. Black, and inquired of him whether

the reports they had heard in relation to him were true. Upon

his denying them to be true, they then requested him to give

that denial in writing, which he freely did. This writing they

published with a view of calming the public mind, and allaying

the excitement. Having done this, they rested in quiet for some

time after, hoping that their efforts would produce the desired

effect. Their surprise can, under these circumstances, be easily

imagined, when a short time after, they learned that said Black had

gone before Judge King, and made oath that he was forced to sign

the instrument, by armed "Mormons," and procured a warrant for the

arrest of Joseph Smith, Jun., and Lyman Wight, which was placed

in the hands of the sheriff. It was also reported that the said

individuals had refused to surrender themselves, and that an armed

force was collecting to come and take them.