Mob Violence at Hiram--The Second Journey of the Prophet to Zion, and
Return to Kirtland.
[Sidenote: Prospectus of _The Evening and Morning Star_.]
I received a letter from the brethren who went up to the land of Zion,
stating that they had arrived at Independence, Missouri, in good health
and spirits, with a printing press and a store of goods. Agreeable
to the instructions of the fall conference, they also sent me the
prospectus of a monthly paper, _The Evening and Morning Star_. [1]
{260} [Sidenote: The Prophet's Life in Hiram.]
According to previous intentions, we now began to make preparations
to visit the brethren who had removed to the land of Missouri. Before
going to Hiram to live with Father Johnson, [2] my wife had taken two
children (twins), of John Murdock's, to rear. [3] She received them
when only nine days old; they were now nearly eleven months. I would
remark that nothing important had occurred since I came to reside in
Father Johnson's house in Hiram, except that I had held meetings on the
Sabbaths and evenings, and baptized a number.
[Sidenote: A Prophecy on Olmsted Johnson.]
Father Johnson's son, Olmsted Johnson, about this time came home on
a visit, during which I told him if he did not obey the Gospel, the
spirit he was of would lead him to destruction, and when he went away,
he would never return or see his father again. He went to the Southern
States and Mexico; on his return he took sick and died in Virginia.
[Sidenote: Apostates.]
In addition to the apostate Ezra Booth, Simonds Ryder, [4] Eli Johnson,
Edward Johnson and John Johnson, Jun., had apostatized.
{261} [Sidenote: Mob Violence at Hiram.]
On the 24th of March, the twins before mentioned, which had been sick
of the measles for some time, caused us to be broken of our rest in
taking care of them, especially my wife. In the evening I told her
she had better retire to rest with one of the children, and I would
watch with the sicker child. In the night she told me I had better lie
down on the trundle bed, and I did so, and was soon after awakened by
her screaming murder, when I found myself going out of the door, in
the hands of about a dozen men; some of whose hands were in my hair,
and some had hold of my shirt, drawers and limbs. The foot of the
trundle bed was towards the door, leaving only room enough for the door
to swing open. My wife heard a gentle tapping on the windows which
she then took no particular notice of (but which was unquestionably
designed for ascertaining whether or not we were all asleep), and
soon after the mob broke open the door and surrounded the bed in an
instant, and, as I said, the first I knew I was going out of the door
in the hands of an infuriated mob. I made a desperate struggle, as I
was forced out, to extricate myself, but only cleared one leg, with
which I made a pass at one man, and he fell on the door steps. I was
immediately overpowered again; and they swore by G--, they would kill
me if I did not be still, which quieted me. As they passed around the
house {262} with me, the fellow that I kicked came to me and thrust his
hand, all covered with blood, into my face and with an exulting hoarse
laugh, muttered "_Ge, gee, G-- d-- ye, I'll fix ye_." [5]
[Sidenote: Brutality of the Mob.]
They then seized me by the throat and held on till I lost my breath.
After I came to, as they passed along with me, about thirty rods from
the house, I saw Elder Rigdon stretched out on the ground, whither they
had dragged him by his heels. I supposed he was dead. I began to plead
with them, saying, "You will have mercy and spare my life, I hope."
To which they replied, "G-- d-- ye, call on yer God for help, we'll
show ye no mercy;" and the people began to show themselves in every
direction; one coming from the orchard had a plank; and I expected they
would kill me, and carry me off on the plank. They then turned to the
right, and went on about thirty rods further; about sixty rods from the
house, and thirty from where I saw Elder Rigdon, into the meadow, where
they stopped, and one said, "Simonds, Simonds," (meaning, I supposed,
Simonds Ryder,) "pull up his drawers, pull up his drawers, he will take
cold." Another replied: "_Ain't ye going to kill 'im? ain't ye going
to kill 'im!_" when a group of mobbers collected a little way off,
and said: "Simonds, Simonds, come here;" and "Simonds" charged those
who had hold of me to keep me from touching the ground (as they had
done all the time), lest I should get a spring upon them. They held a
council, and as I could occasionally overhear a word, I supposed it was
to know whether or not it was best to kill me. They returned after a
while, when I learned that they had {263} concluded not to kill me, but
to beat and scratch me well, tear off my shirt and drawers, and leave
me naked. One cried, "Simonds, Simonds, _where's the tar bucket_?" "I
don't know," answered one, "_where 'tis, Eli's left it_." They ran back
and fetched the bucket of tar, when one exclaimed, with an oath, "_Let
us tar up his mouth;_" and they tried to force the tar-paddle into my
mouth; I twisted my head around, so that they could not, and they cried
out, "_G--d--ye, hold up yer head and let us give ye some tar_." They
then tried to force a vial into my mouth, and broke it in my teeth.
All my clothes were torn off me except my shirt collar; and one man
fell on me and scratched my body with his nails like a mad cat, and
then muttered out: "_G--d---ye, that's the way the Holy Ghost falls on
folks_!"
[Sidenote: The Prophet's Pitiable Condition.]
They then left me, and I attempted to rise, but fell again; I pulled
the tar away from my lips, so that I could breathe more freely, and
after a while I began to recover, and raised myself up, whereupon I
saw two lights. I made my way towards one of them, and found it was
Father Johnson's. When I came to the door I was naked, and the tar made
me look as if I were covered with blood, and when my wife saw me she
thought I was all crushed to pieces, and fainted. During the affray
abroad, the sisters of the neighborhood had collected at my room. I
called for a blanket, they threw me one and shut the door; I wrapped it
around me and went in.
[Sidenote: A Case of Mistaken Identity.]
In the meantime, Brother John Poorman heard an outcry across the corn
field, and running that way met Father Johnson, who had been fastened
in his house at the commencement of the assault, by having his door
barred by the mob, but on calling his wife to bring his gun, saying he
would blow a hole through the door, the mob fled, and Father Johnson,
seizing a club, ran after the party that had Elder Rigdon, and knocked
down one man, and raised his club to level another, exclaiming, "_What
are you doing here_?" when they left {264} Elder Rigdon and turned upon
Father Johnson, who, turning to run toward his own house, met Brother
Poorman coming out of the corn field; each supposing the other to be
a mobber, and encounter ensued, and Poorman gave Johnson a severe
blow on the left shoulder with a stick or stone, which brought him to
the ground. [6] Poorman ran immediately towards Father Johnson's, and
arriving while I was waiting for the blanket, exclaimed, "I'm afraid
I've killed him." Killed who, asked one; when Poorman hastily related
the circumstances of the rencounter near the corn field, and went into
the shed and hid himself. Father Johnson soon recovered so as to come
to the house, when the whole mystery was quickly solved concerning
the difficulty between him and Poorman, who, on learning the facts,
joyfully came from his hiding place.
[Sidenote: The Prophet's Undaunted Spirit.]
My friends spent the night in scraping and removing the tar, and
washing and cleansing my body; so that by morning I was ready to be
clothed again. This being the Sabbath morning, the people assembled
for meeting at the usual hour of worship, and among them came also the
mobbers; viz.: Simonds Ryder, a Campbellite preacher and leader of the
mob; one McClentic, who had his hands in my hair; one Streeter, son of
a Campbellite minister; and Felatiah Allen, Esq., who gave the mob a
barrel of whiskey to raise their spirits. Besides these named, there
were many others in the mob. With my flesh all scarified and defaced, I
preached to the congregation as usual, and in the afternoon of the same
day baptized three individuals. [7]
{265} [Sidenote: Elder Rigdon's Condition.]
The next morning I went to see Elder Rigdon, and found him crazy, and
his head highly inflamed, for they had dragged him by his heels, and
those, too, so high from the ground that he could not raise his head
from the rough, frozen surface, which lacerated it exceedingly; and
when he saw me he called to his wife to bring him his razor. She asked
him what he wanted of it; and he replied, to kill me. Sister Rigdon
left the room, and he asked me to bring his razor; I asked him what
he wanted of it, and he replied he wanted to kill his wife; and he
continued delirious some days. The feathers which were used with the
tar on this occasion, the mob took out of Elder Rigdon's house. After
they had seized him, and dragged him out, one of the banditti returned
to get some pillows; when the women shut him in and kept him a prisoner
some time.
[Sidenote: Composition of the Mob.]
During the mobbing one of the twins contracted a severe cold,
continued to grow worse until Friday, and then died. [8] The mobbers
were composed of various religious parties, but mostly Campbellites,
Methodists and Baptists, who continued to molest and menace Father
Johnson's house for a long time. Elder Rigdon removed to Kirtland with
his family--then sick with the measles--the following Wednesday; and,
on account of the mob, he went to Chardon [9] on Saturday, March 31st.
[Sidenote: The Prophet Starts on His Second Visit to Zion.]
April first, I started for Missouri, in company with Newel K. Whitney,
Peter Whitmer, and Jesse Gause, to fulfil the revelation. Not wishing
to go by Kirtland, as another mob existed in that neighborhood (and
indeed, the spirit of mobocracy {266} was very prevalent through that
whole region of country at the time), brother George Pitkin took us in
his wagon by the most expeditious route to Warren, where we arrived the
same day, and were there joined by Elder Rigdon, who left Chardon in
the morning; and proceeding onward, we arrived at Wellsville the next
day, and the day following at Steubenville where we left the wagon; and
on Wednesday, the 4th of April, we took passage on board a steam packet
for Wheeling, Virginia; where we purchased a lot of paper for the press
in Zion, then in care of W. W. Phelps.
[Sidenote: Incidents by the Way.]
After we left Hiram, fearing for the safety of my family, on account
of the mob, I wrote to my wife (in connection with Bishop Whitney)
suggesting that she go to Kirtland and tarry with Brother Whitney's
family until our return. From Wheeling we took passage on board the
steamer Trenton. While at the dock, during the night, the boat was
twice on fire, burning the whole width of the boat through into the
cabin, but with so little damage that the boat went on in the morning;
and when we arrived at Cincinnati, some of the mob which had followed
us, left us, and we arrived at Louisville the same night. Captain
Brittle offered us protection on board of his boat, and gave us supper
and breakfast gratuitously. At Louisville we were joined by Elder
Titus Billings, [10] who was journeying with a company of Saints from
Kirtland to Zion, and we took passage on the steamer Charleston for
St. Louis, where we parted from Brother Billings and company, and by
stage arrived at Independence, Missouri, on the twenty-fourth of April,
having traveled a distance of about three hundred miles from St. Louis.
We found the brethren in Zion, generally enjoying health and faith; and
they were extremely glad to welcome us among them.
{267} [Sidenote: The Prophet Acknowledged President of the High
Priesthood.]
On the 26th, I called a general council of the Church, and was
acknowledged as the President of the High Priesthood, according to
a previous ordination at a conference of High Priests, Elders and
members, held at Amherst, Ohio, on the 25th of January, 1832. The right
hand of fellowship was given to me by the Bishop, Edward Partridge, in
behalf of the Church. The scene was solemn, impressive and delightful.
During the intermission, a difficulty or hardness which had existed
between Bishop Partridge and Elder Rigdon, was amicably settled, and
when we came together in the afternoon, all hearts seemed to rejoice
and I received the following: [11]
_Revelation, given April, 1832, showing the order given to Enoch,
and the Church in his day_. [12]
1. Verily, verily, I say unto you, my servants, that inasmuch as
you have forgiven one another your trespasses, even so I, the Lord,
forgive you.
2. Nevertheless there are those among you who have sinned
exceedingly; yea, even all of you have sinned; but verily I say
unto you, beware from henceforth, and refrain from sin, lest sore
judgments fall upon your heads;
3. For unto whom much is given much is required; and he who sins
against the greater light shall receive the greater condemnation.
4. Ye call upon my name for revelations, and I give them unto you;
and inasmuch as ye keep not my sayings, which I give unto you, ye
become transgressors, and justice and judgment are the penalty
which is affixed unto my law;
5. Therefore, what I say unto one I say unto all, Watch, for the
adversary spreadeth his dominions and darkness reigneth;
6. And the anger of God kindleth against the inhabitants of the
earth; and none doeth good, for all have gone out of the way.
7. And now, verily, I say unto you, I, the Lord, will not lay any
sin to your charge; go your ways and sin no more; but unto that
soul who sinneth shall the former sins return, saith the Lord your
God.
{268} 8. And again, I say unto you, I give unto you a new
commandment, that you may understand my will concerning you,
9. Or, in other words, I give unto you directions how you may act
before me, that it may turn to you for your salvation.
10. I, the Lord am bound when ye do what I say, but when ye do not
what I say, ye have no promise.
11. Therefore, verily I say unto you, that it is expedient for
my servants Alam and Ahashdah, (Newel K. Whitney), Mahalaleel,
and Pelagoram (Sidney Rigdon), and my servant Gazelam (Joseph
Smith), and Horah and Olihah (Oliver Cowdery), and Shalemanasseh
and Mahemson (Martin Harris), to be bound together by a bond and
covenant that cannot be broken by transgression, (except judgment
shall immediately follow,) in your several stewardships,
12. To manage the affairs of the poor, and all things pertaining to
the bishopric both in the land of Zion and in the land of Shinehah
(Kirtland.)
13. For I have consecrated the land of Shinehah (Kirtland) in mine
own due time for the benefit of the saints of the Most High, and
for a stake to Zion.
14. For Zion must increase in beauty, and in holiness; her borders
must be enlarged; her stakes must be strengthened; yea, verily I
say unto you, Zion must arise and put on her beautiful garments:
15. Therefore I give unto you this commandment, that ye bind
yourselves by this covenant, and it shall be done according to the
laws of the Lord.
16. Behold, here is wisdom also in me for your good.
17. And you are to be equal, or in other words, you are to have
equal claims on the properties, for the benefit of managing the
concerns of your stewardships, every man according to his wants and
his needs, inasmuch as his wants are just;
18. And all this for the benefit of the Church of the living God,
that every man may improve upon his talent, that every man may
gain other talents, yea, even an hundred fold, to be cast into the
Lord's storehouse to become the common property of the whole Church.
19. Every man seeking the interest of his neighbor, and doing all
things with an eye single to the glory of God.
20. This order I have appointed to be an everlasting order unto
you, and unto your successors, inasmuch as you sin not;
21. And the soul that sins against this covenant, and hardeneth
his heart against it, shall be dealt with according to the laws of
my Church, and shall be delivered over to the buffetings of Satan
until the day of redemption.
22. And now, verily I say unto you, and this is wisdom, make unto
{269} yourselves friends with the mammon of unrighteousness, and
they will not destroy you.
23. Leave judgment alone with me, for it is mine, and I will repay.
Peace be with you; my blessings continue with you,
24. For even yet the kingdom is yours, and shall be for ever, if
you fall not from your steadfastness. Even so. Amen.
[Sidenote: The Purposes the Prophet Seeks to Effect Through Church
Organization.]
On the 27th, we transacted considerable business for the salvation of
the Saints, who were settling among a ferocious set of mobbers, like
lambs among wolves. It was my endeavor to so organize the Church, that
the brethren might eventually be independent of every incumbrance
beneath the celestial kingdom, by bonds and covenants of mutual
friendship, and mutual love.
[Sidenote: A Visit to the Colesville Saints.]
On the 28th and 29th, I visited the brethren above Big Blue river, in
Kaw township, a few miles west of Independence, and received a welcome
only known by brethren and sisters united as one in the same faith, and
by the same baptism, and supported by the same Lord. The Colesville
branch, in particular, rejoiced as the ancient Saints did with Paul.
[13] It is good to rejoice with the people of God. On the 30th, I
returned to Independence, and again sat in council with the brethren,
and received the following:
_Revelation, given April, 1832_. [14]
1. Verily, thus saith the Lord, in addition to the laws of the
Church concerning women and children, those who belong to the
Church, who have lost their husbands or fathers.
2. Women have claim on their husbands for their maintenance, until
their husbands are taken, and if they are not found transgressors
they shall have fellowship in the Church.
3. And if they are not faithful, they shall not have fellowship
in the {270} Church; yet they may remain upon their inheritances
according to the laws of the land.
4. All children have claim upon their parents for their maintenance
until they are of age.
5. And after that they have claim upon the Church, or in other
words upon the Lord's storehouse, if their parents have not
wherewith to give them inheritances.
6. And the storehouse shall be kept by the consecrations of the
Church, and widows and orphans shall be provided for, as also the
poor. Amen.
[Sidenote: Literary Affairs of the Church Considered.]
Our council was continued on the 1st of May, when it was ordered that
three thousand copies of the Book of Commandments be printed in the
first edition; [15] that William W. Phelps, Oliver Cowdery, and John
Whitmer, be appointed to review and prepare such revelations for the
press as shall be deemed proper for publication, and print them as soon
as possible at Independence, Missouri; the announcement to be made that
they are "Published by W. W. Phelps & Co." It was also ordered that W.
W. Phelps correct and print the hymns which had been selected by Emma
Smith in fulfilment of the revelation.
[Sidenote: Transaction of Temporal Business.]
Arrangements were also made for supplying the Saints with stores in
Missouri and Ohio, which action, with a few exceptions, was hailed with
joy by the brethren. [16] Before we left Independence, Elder Rigdon
preached two most powerful {271} discourses, which, so far as outward
appearance was concerned gave great satisfaction to the people.
[Sidenote: Return Journey to Kirtland--Incidents by the Way.]
On the 6th of May I gave the parting hand to the brethren in
Independence, and, in company with Brothers Rigdon and Whitney,
commenced a return to Kirtland, by stage to St. Louis, from thence
to Vincennes, Indiana; and from thence to New Albany, near the falls
of the Ohio river. Before we arrived at the latter place, the horses
became frightened, and while going at full speed Bishop Whitney
attempted to jump out of the coach, but having his coat fast, caught
his foot in the wheel, and had his leg and foot broken in several
places; at the same time I jumped out unhurt. We put up at Mr. Porter's
public house, in Greenville, for four weeks, while Elder Rigdon went
directly forward to Kirtland. During all this time, Brother Whitney
lost not a meal of victuals or a night's sleep, and Dr. Porter, our
landlord's brother, who attended him, said it was a pity we had not
got some "Mormon" there, as they could set broken bones or do anything
else. I tarried with Brother Whitney and administered to him till he
was able to be moved. While at this place I frequently walked out in
the woods, where I saw several fresh graves; and one day when I rose
from the dinner table, I walked directly to the door and commenced
vomiting most profusely. I raised large quantities of blood and
poisonous matter, and so great were the muscular contortions of my
system, that my jaw in a few moments was dislocated. This I succeeded
in replacing with my own hands, and made my way to Brother Whitney
(who was on the bed), as speedily as possible; he laid his hands on me
and administered to me in the name of the Lord, and I was healed in
an instant, although the effect of the poison was so powerful, as to
cause much of the hair to become loosened from my head. Thanks be to
my Heavenly Father for His interference in my behalf at this critical
moment, in the name of Jesus Christ. Amen.
{272} [Sidenote: The Foreknowledge of a Seer.]
Brother Whitney had not had his foot moved from the bed for nearly four
weeks, when I went into his room, after a walk in the grove, and told
him if he would agree to start for home in the morning, we would take a
wagon to the river, about four miles, and there would be a ferry-boat
in waiting which would take us quickly across, where we would find
a hack which would take us directly to the landing, where we should
find a boat, in waiting, and we would be going up the river before ten
o'clock, and have a prosperous journey home. He took courage and told
me he would go. We started next morning, and found everything as I had
told him, [17] for we were passing rapidly up the river before ten
o'clock, and, landing at Wellsville, took stage coach to Chardon, from
thence in a wagon to Kirtland, where we arrived some time in June.
Footnotes
1. The prospectus of _The Evening and Morning Star_, referred to above,
is a lengthy document, from which the following is condensed: it is
announced that the _Star_ will be devoted to unfolding the meaning of
the revelations of God from the earliest times to the present, but
more especially those revelations which God has given in the present
dispensation; that God made choice of Israel in ancient times through
whom to make known His will unto mankind; but owing to transgression
Israel was taken captive and scattered, among all nations; God,
however, promised that in the last days He would gather Israel then
scattered, and bring them again into their own lands where they should
be wonderfully prospered.
The time for the accomplishment of these things is rapidly approaching.
It will be attended with the sore judgments of God upon the wicked. And
as in all past ages, before allowing judgments to fall upon the wicked,
God has sent them a word of warning and an opportunity to repent,
so too in the crisis pending the Lord will not bring the threatened
calamity upon mankind without sending forth due warning. "Therefore, in
the fear of Him (the Lord) and to spread the truth among all nations,
kindreds, tongues and people, this paper is sent forth, that a wicked
world may know that Jesus Christ, the Redeemer, who shall come to Zion
will soon appear." _The Evening and Morning Star_--in addition to being
a herald of Israel's return to the favor of God, and a messenger of the
everlasting Gospel--will also contain whatever of truth or information
that will benefit the Saints of God temporally as well as spiritually,
"without interfering with politics, broils or the gainsaying of the
world." It is also announced that from the _Star_ press it may be
expected, as soon as wisdom directs, that there will be issued "many
sacred records which have slept for ages." The _Star_ was to be a royal
quarto sheet, issued monthly, at one dollar a year, until it should
be deemed proper to publish it oftener. The prospectus was issued in
February, and signed by W. W. Phelps.
2. The Johnson family was one of the typical American families of old
colonial times--the men were large, strong, brave, sensible, honest,
well-to-do. "My grandfather, Israel Johnson," writes Luke Johnson in
his autobiographical sketch, "lived in Chesterfield, New Hampshire,
and was much respected by his neighbors for his honesty, integrity
and industry. My father, John Johnson, was born in Chesterfield, New
Hampshire, April 11th, 1779. He followed the occupation of farming
on a large scale, and was noted for paying his debts and living
independently. He moved from Pomfret, Vermont, to Hiram, Portage
county, Ohio. He was connected with the Methodist church for about five
years previous to receiving the Gospel." Luke Johnson then relates the
circumstance of the Prophet, through the power of God, healing his
mother of chronic rheumatism in the arm, which converted Ezra Booth as
already related on page 215, and then resumes: "My father was satisfied
in regard to the truth of 'Mormonism,' and was baptized by Joseph
Smith, Jun., in the winter of 1830-1, and furnished him and his family
a home, while he translated a portion of the Bible."
3. Their names were Joseph S. and Julia. They were born in Orange,
Cuyahoga county, Ohio, April 30, 1831. Emma Smith, the Prophet's wife,
had given birth to twins, a boy and girl--on the same date. They lived
but three hours and Emma Smith took the motherless Murdock twins in the
fond hope that they would fill the void in her life occasioned by the
loss of her own.
4. Mention has already been made of Simonds Ryder's conversion to the
Gospel through the fulfilment of a prophecy relating to an earthquake
in Pekin, China (see p. 158). The initial point of his apostasy is
equally interesting. It appears that some time after his baptism he
was ordained an Elder of the Church (_Far West Record_, p. 4); and
somewhat later informed by a communication signed by the Prophet Joseph
and Sidney Rigdon, that it was the will of the Lord, made known by
the Spirit, that he should preach the Gospel. Both in the letter he
received and in the official commission to preach, however, his name
was spelled R-i-d-e-r, instead of R-y-d-e-r, and is soberly stated in
the _History of the Disciples on the Western Reserve_ (Hayden) that
he thought if the "Spirit" through which he had been called to preach
could err in the matter of spelling his name, it might have erred in
calling him to the ministry as well; or, in other words, he was led
to doubt if he were called at all by the Spirit of God, because of
the error in spelling his name! The same circumstance is referred to
in _Kennedy's Early Days of Mormonism_ (p. 104). Kennedy also remarks
that while in the uncertain mood excited by this incident Ezra Booth
returned from Missouri, and a comparison of experiences led to a
complete overthrow of all belief in the new creed in the minds of both.
5. The man whom the Prophet struck was named Waste. He was regarded,
says Luke Johnson, as the strongest man in the Western Reserve, and had
boasted that he could take the Prophet out of the house alone. "At the
time they [the mob] were taking him [the Prophet] out of the house,
Waste had hold of one foot. Joseph drew up his leg and gave him a kick,
which sent him sprawling into the street. He afterwards said that the
Prophet was the most powerful man he ever had hold of in his life."
(_History of Luke Johnson_, by himself: _Millennial Star,_ vol. 26, p.
835.)
6. This blow broke his collar bone, according to the statement of his
son, Luke Johnson. David Whitmer laid his hands upon him, and he was
immediately healed. (_Millennial Star_, vol. 26, p. 835)
7. According to the statement of Luke Johnson (autobiographical sketch,
_Millennial Star_, vol. 26, p. 834-5), there were about forty or fifty
in the mob that attacked the Prophet on this occasion. He also states
that a Dr. Dennison, a man of considerable influence in the community,
was a member of this mob, and threatened to do the Prophet great bodily
injury, but when he saw the Prophet in the hands of his enemies his
heart failed him. Carnot Mason was the one who first seized the Prophet
and dragged him from his bed. Speaking of the fate that overtook some
of the members of the mob, Johnson remarks that Mason, soon after the
mobbing, "had an attack of spinal affection." Fullars, another of the
mob, died of cholera, in Cleveland, Ohio; and Dr. Dennison was sent to
the penitentiary for ten years (but for what offense he does not say)
and died before the term expired.
8. This was Joseph S. Murdock, whose death occurred March 29, 1832, his
age being one day less than eleven months.
9. Chardon was the county seat of Geauga county, and about five miles
from Kirtland.
10. Titus Billings was born on March 25th, 1793, at Greenfield,
Franklin county, Massachusetts. He is said to be the second person
baptized in Kirtland, Ohio, the baptism taking place in November, 1830.
11. "All differences," says the minutes of this meeting, recorded in
the _Far West Record_--"all differences settled, and the hearts of all
were united together in love."--(p. 25.)
12. Doctrine and Covenants, sec. 82.
13. It should be remembered that these Colesville Saints were among the
first to receive the Gospel under the teachings of the Prophet, and
hence his heart was naturally tender toward them, and this visit was
doubtless especially delightful both to the Saints and the Prophet.
14. Doctrine and covenants, sec. 83.
15. This action of course, annulled the resolution at the Kirtland
conference to publish an edition of ten thousand. (See p. 222.)
16. The arrangements here referred to for the establishment of stores
in Missouri and Ohio, as disclosed by the minutes of these council
meetings of the 26th, 27th, 30th of April, and the 1st of May, were
that the brethren in mercantile pursuits in Kirtland and Zion should
be united in one firm, and the establishments in Kirtland and Zion
respectively were regarded merely as branches of the one firm; Still it
was resolved that each of these branches should have a separate company
name. The name of the branch in Zion was to be "Gilbert, Whitney &
Company," and the one in Kirtland "Newel K. Whitney & Company." W.
W. Phelps and A. S. Gilbert were appointed to draft the bond for the
united firm. A. S. Gilbert and Newel K. Whitney were appointed to be
the agents of the new firm. It was also resolved that whenever any
special business should arise it would be the duty of the united firm
by its branches at Jackson county, Missouri, and Geauga county, Ohio,
to regulate the same by special agency. It was also resolved that the
united firm negotiate a loan of fifteen thousand dollars at six per
centum. The firm of Newel K. Whitney & Co. was appointed to transact
the business.
17. This is an instance of the Prophet Joseph's power as a seer.
Another example is given by David Whitmer in his account of going to
Harmony, Pennsylvania, after the Prophet and Oliver Cowdery, in order
to take them to his father's home in Fayette, New York, in the summer
of 1829, when the Book of Mormon was in course of translation. "When I
arrived at Harmony," says David, "Joseph and Oliver were coming toward
me, and met me some distance from the house. Oliver told me that Joseph
had informed him when I started from home, where I had stopped the
first night, how I read the sign at the tavern, where I stopped the
next night, etc., and that I would be there that day before dinner and
this was why they had come out to meet me; all of which was exactly
as Joseph had told Oliver, at which I was greatly astonished." (David
Whitmer's Statement to Orson Pratt and Joseph F. Smith, _Millennial
Star_, vol. 40, nos. 49, 50.)
{273}