The Founding of Nauvoo
1839-1840
Seeking a New Home
In January, 1839, the threats of the mob, and their violence, became
so severe that the Saints at Far West were forced to flee from
Missouri. In November, 1838, those members of the Church residing at
Adam-ondi-Ahman had been driven from their homes, and General Clark, in
his abusive harangue at Far West, told the people they must not think
of remaining another season. Should they attempt to put in crops he
would extend no mercy, and extermination at his hands would be their
doom.
The exodus was carried on as rapidly as circumstances would permit.
Even in the inclement weather of the winter months the vanguard made
their way eastward as far as Quincy, Illinois. Here they were met with
a kindly welcome by the citizens of that place. Just where the Saints
would locate was an indefinite problem, and the Prophet, still held in
prison, could give them very little help. He advised them to locate
in some friendly territory between Far West and Kirtland, where they
might dwell in peace. It is likely that many of the refugees from
Missouri, who started on their eastward journey expected to work their
way back to the former settlements of the Saints in Ohio; but the
hospitable treatment they received and the suggestions from the people
of western Illinois, caused them to stop at Quincy. In fact, they could
do little else in their stricken condition, and a kind word and a hand
outstretched with relief, were most welcome. In Quincy an organization
known as the Democratic Association extended every kindness to the
exiles, and proffered to help them in their distress. Several meetings
of this society were held, in which other citizens of Quincy took a
part, in February and March of 1839. Sympathy was expressed for the
"Mormons" and steps were taken to allay the prejudice of the misguided
residents of Quincy, who felt an opposition to the Saints. At one of
these meetings the "Mormons" were invited to attend, and Sidney Rigdon
and others related the persecutions in Missouri, which account fell
on sympathetic ears. Through this organization material assistance
was given the Saints, and employment for many was provided. The
organization voiced its disapproval of the evil treatment accorded the
exiles while in Missouri, in the following resolutions:
"Resolved, that we regard the rights of conscience as natural and
inalienable, and the most sacred guaranteed by the Constitution of
our free government.
"Resolved, that we regard the acts of all mobs as flagrant
violations of law; and those who compose them, individually
responsible, both to the laws of God and man, for every depredation
committed upon the property, rights, or life of any citizen.
"Resolved, that the inhabitants upon the western frontier of the
state of Missouri, in their late persecutions of the class of
people denominated 'Mormons,' have violated the sacred rights of
conscience, and every law of justice and humanity.
"Resolved, that the governor of Missouri, in refusing protection
to this class of people, when pressed upon by a heartless mob,
and turning upon them a band of unprincipled militia, with orders
encouraging their extermination, has brought a lasting disgrace
upon the state over which he presides."
The Saints also were kindly received by Governor Thomas Carlin and
United States Senator Richard M. Young, and many other prominent
citizens of western Illinois.
In a communication to the Quincy _Argus_, Elder John Taylor expressed
the gratitude of the "Mormon" people, and said they felt under
peculiar obligations to the citizens of Quincy; but he warned them
against imposition on the part of any who may pretend to belong to
the community of Latter-day Saints, but who were not--either those
who never belonged to the Church, or those who, for cause, had been
expelled.
While the sympathies of these good people were, without question, given
in sincerity, nevertheless there was more or less selfishness connected
with their action. It is quite evident, from events to follow, that
they expected to obtain some political and business advantages, out of
the kindness extended to these destitute and stricken refugees, who
sought a haven of peace and rest within the borders of the state. The
expulsion from Missouri occurred shortly before one of the most intense
presidential elections, and a residence within the State of Illinois
for six months gave the citizens a right to vote. The politicians on
both sides lost no opportunity to seek the advantage which the "Mormon"
vote would bring; and the "Mormons," too heavily engaged with thoughts
of recent persecutions, and hopes of building communities where they
could dwell in perfect peace, failed to comprehend the situation in
which they were being placed. By siding with one faction, it was bound
to alienate the other, and thus cause bitterness of feeling which might
not be overcome. In course of time such proved to be the case.
Committee to Locate Lands
While the Saints were gathering at Quincy, committees were appointed
to seek out suitable places for permanent settlement. A meeting was
held in February, 1839, to consider the proposition of purchasing
about twenty thousand acres, at two dollars an acre, between the Des
Moines and Missouri Rivers, on what were called half-breed lands. Other
sites were also considered from time to time, but no definite action
was taken until the arrival of Joseph Smith at Quincy, from his long
confinement in Liberty prison. Elder Israel Barlow, on his flight from
Missouri, made his way to the northeast and arrived in a destitute
condition near the mouth of the Des Moines River. There he was kindly
received and related the sad experiences of the Latter-day Saints. He
made the acquaintance of Dr. Isaac Galland, who owned considerable
property both in Iowa and Illinois, a short distance farther north.
Mr. Galland resided at a place called Commerce, in Hancock County,
Illinois, about fifty miles up the Mississippi from Quincy and lying on
the bank of the river.
Commerce
Mr. Galland in a communication to David W. Rodgers, suggested that the
Saints locate in Iowa, which was a territory; for he thought they would
be more likely to receive protection from mobs under the jurisdiction
of the United States, than they would in a state of the Union, "where
murder, rapine and robbery are admirable (!) traits in the character of
a demagogue; and where the greatest villains often reach the highest
offices." He also wrote to Governor Robert Lucas of Iowa, who had known
the "Mormon" people in Ohio, and who spoke very highly of them as
good citizens. However, when the Prophet arrived at Quincy in April,
he purchased from Hugh White a farm of one hundred and thirty-five
acres, for the sum of five thousand dollars; also another farm from
Dr. Isaac Galland lying west of the White purchase, for nine thousand
dollars. This property, which was located in the vicinity of Commerce
was secured on long time notes. To these farms the destitute Saints
commenced to gather, also to the little town of Montrose on the Iowa
side of the river.
Joseph Smith Moves to Commerce
Friday, May 10, 1839, President Joseph Smith took up his residence
in a small log house on the bank of the Mississippi, on the White
purchase, one mile south of Commerce. The first house built by any of
the Saints in that part was raised by Theodore Turley, in June, 1839.
When the purchase was made of the White and Galland property, Commerce
consisted of one stone house, three frame and two block houses, three
of which were log cabins. Between Commerce and David Hibbard's place
on the south front of the river there were four houses, three of
which were log cabins, and into one of these the Prophet moved. The
place was virtually a wilderness. The land was covered with trees and
bushes, and much of it, in the lower parts near the river, was so
wet that travel by team was impossible, and on foot, most difficult.
Notwithstanding the unhealthful condition, the Prophet felt that by
draining the land, and through the blessing of the Lord, the place
could be made a pleasant habitation for the Saints, and he decided to
build a city there. There was inspiration in this decision, for this
was an excellent site for the building of a city, when the unfavorable
conditions of the lowlands were removed. The Mississippi makes a half
circle around the place, giving three fronts on the river. The ground
gradually rises from the river front for a distance of about one mile
to the common level of the prairie lands which extend beyond. A more
beautiful site could not be imagined.
The City of Nauvoo
The name "Commerce" was soon changed to "The City of Nauvoo." This word
is of Hebrew origin, and "signifies a beautiful situation, or place,"
says the Prophet, "carrying with it, also, the idea of rest; and is
truly descriptive of the most delightful location. It is situated
on the east bank of the Mississippi River, at the head of the Des
Moines Rapids, in Hancock County, bounded on the east by an extensive
prairie of surpassing beauty, and on the north, west and south, by the
Mississippi." Nauvoo is about one hundred and ninety miles up the river
from St. Louis, and nearly the same distance from Chicago, towards the
west.
Other Sites Chosen
Other lands were also purchased, for the gathering of the Saints, all
on easy terms. Additional property adjoining that obtained from White
and Galland was obtained from David Hibbard, Daniel H. Wells, Hiram
Kimball, Horace R. Hotchkiss and others, which later became a portion
of the city of Nauvoo. Across the river on the Iowa side, extensive
holdings also were obtained. The village of Nashville, in Lee County,
with twenty thousand acres adjoining, were purchased; also other lands
opposite Nauvoo. Here the Prophet instructed the Saints that a city
should be built, to be called Zarahemla. A number of members of the
Church had located here when the Saints were driven from Missouri, and
it appeared to be a suitable location for a permanent settlement of the
people.
Stakes of Zion Organized
At the general conference held at Commerce, October 5-7, 1839, two
stakes of Zion were organized, one at Commerce, with William Marks
as president, and one in Iowa, with John Smith as president. Later
a number of other stakes were organized in Quincy, Lima, Columbus
and Geneva, Illinois, but they did not continue very long.[1] The
idea seemed to be that the Latter-day Saints should spread out over
considerable territory, and form organizations in various parts of
the country, but this plan was abandoned, and the Saints scattered
abroad were commanded by revelation in January, 1841, to gather to
Hancock County, Illinois, and to Lee County, Iowa, and to build up
the settlements in these parts occupied by the members of the Church.
This was, the presidency wrote, "agreeable to the order of heaven."
Consequently, the Saints began to immigrate to Nauvoo, and the city
grew rapidly by such additions. About one year after the location of
the site, Nauvoo had a population of over three thousand souls, and
six years later, at the time of the great western exodus, about twenty
thousand. The stake at Zarahemla was later discontinued, but John Smith
remained there to preside over the Saints in Iowa.
Miraculous Healing of the Sick
Due to the unhealthful condition of the place when the people first
arrived at Commerce, many were taken sick with malaria fever, and were
nigh unto death. Some of the refugees were sheltered only by tents and
wagon covers, for there had been little time, and less means, by which
houses, even of logs, could be built. On the morning of July 22, 1839,
the Prophet arose from his own bed of sickness and being filled with
the Spirit of the Lord, he went forth along the river bank healing
all who were afflicted. Among the number were Henry G. Sherwood and
Benjamin Brown, who appeared in a dying condition. He later crossed
over the river to Montrose and healed Brigham Young and a number of
other brethren of the twelve, and took them along with him to assist
him in this ministry. What took place in Iowa is thus related by Elder
Wilford Woodruff:
"After healing all the 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 W. 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."
In this manner the Prophet and the brethren passed from house to house,
healing the sick and recalling them from the mouth of the tomb. It was
on this occasion that a man, not a member of the Church, seeing the
mighty miracles which were performed, begged the Prophet to go with
him and heal two of his children who were very sick. The Prophet could
not go, but said he would send some one to heal them. Taking from his
pocket a silk handkerchief he handed it to Elder Wilford Woodruff and
requested him to go and heal the children. He told Elder Woodruff to
wipe the faces of the children with the handkerchief, and they should
be healed. This he did and they were healed. "As long as you keep that
handkerchief," said Joseph to Brother Woodruff, as he sent him on his
way, "it shall remain a league between you and me."
Incorporation of the City of Nauvoo
Nauvoo was incorporated in December, 1840. On the 16th day of that
month Governor Thomas Carlin signed the bill. Stephen A. Douglas was
secretary of state; and Abraham Lincoln, a member of the legislature,
had favored the bill. The boundaries of the city were defined, with
ample provision for expansion. The city council was to consist of a
mayor, four aldermen and nine councilors. The election was to take
place on the first Monday in February, 1841.
A Liberal Charter
The charter of the city was one of most liberal powers. It was
all--yes, even more--than the Saints, so long harassed by mobs, had
hoped to receive. It contained twenty-eight sections and was bounded in
its limitations only by the Constitution of the United States and that
of the state of Illinois. All the powers "conferred on the city council
of the city of Springfield" were granted to the city of Nauvoo. The
Mayor and Aldermen were given all the powers of justices of the peace,
both in civil and criminal cases, arising under the laws of the state.
A municipal court was provided composed of the mayor as chief justice,
and the aldermen as associates. This court had power to grant writs of
habeas corpus under all cases arising under the ordinances of the city
council, and trial by jury was guaranteed before twelve men.
The University of Nauvoo
The city council was authorized to establish and organize the
"University of the City of Nauvoo," for "the teaching of the arts,
sciences and learned professions." This institution was to be under
the management of a board of trustees, consisting of a chancellor,
registrar and twenty-three regents. These trustees were to be appointed
by the city council, and they were empowered with all the "privileges
for the advancement of the cause of education which appertain to the
trustees of any other college or university of this state."
The Nauvoo Legion
Another provision granted the city council the power to "organize the
inhabitants of said city, subject to military duty, into a body of
independent military men, to be called the 'Nauvoo Legion,' the court
martial of which shall be composed of the commissioned officers of said
legion, and constitute the law-making department, with full power and
authority to make, ordain, establish, and execute all such laws and
ordinances as may be considered necessary for the benefit, government,
and regulation of said legion; provided said court martial shall pass
no law or act, repugnant to, or inconsistent with the Constitution
of the United States, or of this State; and provided also that the
officers of the legion shall be commissioned by the governor of the
State." This legion was to perform the same amount of military duty as
other bodies of the regular militia, and to be subject to the call of
the mayor in executing the laws and ordinances of the city, and the
governor for public defense.
Election of Municipal Officers
On the day appointed the election was held and John C. Bennett, who had
taken a most active part in the securing of the charter, was elected
mayor. The aldermen were William Marks, president of the stake, Samuel
H. Smith, Newel K. Whitney and Daniel H. Wells, the latter at that
time, not a member of the Church. The counselors were, Joseph Smith,
Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson
Law, John P. Greene, Don Carlos Smith, and Vinson Knight. The council
appointed Henry G. Sherwood, marshall; James Sloan, recorder; Robert
B. Thompson, treasurer; James Robinson, assessor; and Austin Cowles,
supervisor of streets. When the Nauvoo Legion was organized, Joseph
Smith was elected lieutenant general, which position he held until his
death.
Character of the Mayor
John C. Bennett, the first mayor of Nauvoo, came to that place near
the close of the year 1840. He was born in Massachusetts in 1804;
practiced medicine in Ohio and later in Illinois. He first heard of
the Latter-day Saints during their persecutions in Missouri, and in
the summer of 1840 corresponded with the Prophet, expressing great
sympathy for the Saints, and disapproval of the evil treatment they had
received. At the time of his writing he was quartermaster-general of
the state of Illinois, and had previously served as "brigadier general
of the Invincible Dragoons," in the state militia. After coming to
Nauvoo he joined the Church and was the most active agent in securing
the city charter. He was a man of some ability, with many human
weaknesses, and was bombastic and self-important. We must give him
credit for sincerity of purpose in joining the Church although, without
question, he was seeking worldly fame; but through later immoral
conduct he became most bitter in his feelings, and an arch-traitor to
the cause. His inaugural address, delivered February 3, 1841, contains
many worthy sentiments, but expressed in a spirit of pedantry which
spoiled much of the good effect.
Freedom for All
The first act passed by the city council of Nauvoo, was a resolution
presented by Joseph Smith thanking the governor, the council of
revision and the legislature of the state of Illinois, "for their
unparalleled liberality" for the powers which the charter conferred.
Later, but among the first ordinances introduced, was one assuring
protection to Catholics, Presbyterians, Methodists, Baptists,
Latter-day Saints, and all other religious organizations. As the
ordinance read, they were to have, "free toleration and equal
privileges in this city, and should any person be guilty of ridiculing
and abusing, or otherwise deprecating another, in consequence of his
religion, or of disturbing or interrupting any religious meeting within
the limits of this city, he shall, on conviction before the mayor or
municipal court, be considered a disturber of the public peace, and
fined in any sum not to exceed five hundred dollars, or imprisonment
not exceeding six months." In various other ways were the liberties
and personal rights of the citizens safeguarded against the acts of
rowdies, mobbers, and disturbers of the peace.
Notes
1. See table of stakes in appendix.