History of the Church of Jesus Christ of Latter-day Saints, Volume 5

by Church of Jesus Christ of Latter-day Saints; Jr. Joseph Smith

PROCLAMATION.

To the Citizens of Nauvoo:

Whereas it appears, by the republication of the foregoing proceedings and declaration, that I have not altered my views on the subject of stealing: And

Whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the Mississippi and other routes: And

Whereas it is reported that the fear of the execution of the pains and penalties of their secret oath on their persons prevents some members of said secret association (who have, through falsehood and deceit, been drawn into their snares,) from divulging the same to the legally-constituted authorities of the land:

Know ye, therefore, that I, Joseph Smith, mayor of the city of Nauvoo, will grant and insure protection against all personal mob violence to each and every citizen of this city who will freely and voluntarily come before me and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto, in any manner. And I would respectfully solicit the co-operation of all ministers of justice in this and the neighboring states to ferret out a band of thievish outlaws from our midst.

Given under my hand at Nauvoo City, this 25th day of March, A. D., 1843.

JOSEPH SMITH.

Mayor of said City.

Received a letter from Grand Master A. Jonas, requesting the loan of cannon, to celebrate the organization of the new county of Marquette, which I granted.

Also received a letter from United States Senator Richard M. Young, with a bond for a quarter section of land.

I baptized Mr. Mifflin, of Philadelphia.

Issued a writ for the arrest of A. Fields, for disorderly conduct. He was brought in drunk about noon, and abused the court. I ordered him to be put in irons till he was sober.

Case of Benj. Hoyt Before High Council.

The High Council, with my brother Hyrum presiding, sat on an appeal of Benjamin Hoyt, from the decision of David Evans, bishop; which was, that Brother Hoyt cease to call certain characters witches or wizards, cease to work with the divining rod, and cease burning a board or boards to heal those whom he said were bewitched. On hearing the case, the council decided to confirm the decision of Bishop Evans.

Destructive Tempests.

The St. Louis Gazette reports "an awful gale" within the last six weeks. 154 vessels were wrecked on the coast of England, and 190 lives lost; on the coast of Ireland 5 vessels and 134 lives; on the coast of Scotland, 17 vessels, 39 lives; and on the coast of France, 4 vessels and 100 lives; value of vessels and cargoes, roughly estimated, $4,125,000.

The Thames Tunnel completed and opened for foot passengers, when 30,000 persons passed through the first day.

Opposition to the Work in South Wales.

Elder William Henshaw, who has encountered considerable opposition since he commenced preaching in South Wales, organized the Pen-y-darran branch, and ordained William Rees Davis, priest, who commenced preaching in the Welsh language, which caused opposition to increase and a considerable number to receive the gospel. While he established that branch of the Church, Brother Henshaw supported himself by work in the coal mines.

Sunday 26.—At home, the weather being too severe for meeting.

Monday, 27.—I dictated the following letter to Sidney Rigdon:—

Letter of Joseph Smith to Sidney Rigdon—Expressing Belief in Rigdon's Complicity in Conspiracy, with John C. Bennett et al.

DEAR SIR:—It is with sensations of deep regret and poignant grief that I sit down to dictate a few lines to you this morning, to let you know what my feelings are in relation to yourself, as it is against my principles to act the part of a hypocrite or to dissemble in anywise whatever with any man. I have tried for a long time to smother my feelings and not let you know that I thought that you were secretly and underhandedly doing all you could to take the advantage of and injure me; but whether my feelings are right or wrong remains for eternity to reveal.

I cannot any longer forbear throwing off the mask and letting you know of the secret wranglings of my heart, that you may not be deceived in relation to them, and that you may be prepared, sir, to take whatever course you see proper in the premises.

I am, sir, honest, when I say that I believe and am laboring under the fullest convictions that you are actually practicing deception and wickedness against me and the Church of Jesus Christ of Latter-day Saints; and that you are in connection with John C. Bennett and George W. Robinson in the whole of their abominable practices, in seeking to destroy me and this people; and that Jared Carter is as deep in the mud as you, sir, are in the mire, in your conspiracies; and that you are in the exercise of a traitorous spirit against our lives and interests, by combining with our enemies and the murderous Missourians. My feelings, sir, have been wrought upon to a very great extent, in relation to yourself, ever since soon after the first appearance of John C. Bennett in this place. There has been something dark and mysterious hovering over our business concerns, that are not only palpable but altogether unaccountable, in relation to the post office. And, sir, from the very first of the pretensions of John C. Bennett to secure to me the post office, (which, by-the-bye, I have never desired, if I could have justice done me in that department, without my occupancy,) I have known, sir, that it was a fraud practiced upon me, and of the secret plottings and connivings between him and yourself in relation to the matter the whole time, as well as many other things which I have kept locked up in my own bosom. But I am constrained, at this time, to make known my feelings to you.

I do not write this with the intention of insulting you, or of bearing down upon you, or with a desire to take any advantage of you, or with the intention of laying even one straw in your way detrimental to your character or influence, or to suffer anything whatever that has taken place, which is within my observation or that has come to my knowledge to go abroad, betraying any confidence that has ever been placed in me. But I do assure you, most sincerely, that what I have said I verily believe; and this is the reason why I have said it—that you may know the real convictions of my heart, not because I have any malice or hatred, neither would I injure one hair of your head; and I will assure you that these convictions are attended with the deepest sorrow.

I wish to God it were not so, and that I could get rid of the achings of my heart on that subject; and I now notify you that unless something should take place to restore my mind to its former confidence in you, by some acknowledgments on your part, or some explanations that shall do away my jealousies, I must, as a conscientious man, publish my withdrawal of my fellowship from you to the Church, through the medium of the Times and Seasons, and demand of the conference a hearing concerning your case; that, on conviction of justifiable grounds, they will demand your license. I could say much more, but let the above suffice for the present.

Yours, in haste, JOSEPH SMITH.

I sent the above communication to Elder Rigdon by Dr. Willard Richards; to which I received the following reply.

Sidney Rigdon to Joseph Smith—Denies Existence of Just Cause of the Prophet's Suspicions.

President Joseph Smith.

DEAR SIR:—I received your letter by the hands of Dr. Richards a few minutes since, the contents of which are surprising to me, though I am glad that you have let me know your feelings, so as to give me a chance to reply to them.

Why it is that you have the feelings which you seem to entertain, I know not; and what caused you to think that I had any connection with John C. Bennett at any time is not within my power to say.

As to the post office, I never asked Bennett one word about it when I made application for it. If he ever wrote to the department at Washington anything about it, it was and is without my knowledge; for surely I know of no such thing being done at any time; neither did I know, at the time I applied for the office, that you intended to apply for it; nor did I know of it for some time afterwards. As far as the post office is concerned, these are the facts. I wrote myself to the department, offering myself as an applicant, and referred the department to several members of Congress to ascertain my character. This is all I ever did on the subject. I never wrote but one letter to the department on the subject; neither had I at the time any acquaintance of any amount with Bennett, nor for a very considerable time afterwards. He never was at our house but very little, and then always on business, and always in a hurry, did his business, and went off immediately. I know not that Bennett ever knew that I had applied for the office; and I am quite satisfied he did not till some time after I had written to the department on the subject; and if he ever did anything about it, it was and is to this day without my having any knowledge of it.

As to the difficulties here, I never at any time gave Bennett any countenance in relation to it, and he knows it as well as I do, and feels it keenly. He has threatened me, severely, that he could do with me as he pleased, and that if I did not cease to aid you and quit trying to save "my Prophet," as he calls you, from the punishment of the law, he would turn against me; and while at St. Louis, on his way to Upper Missouri, he, in one of his speeches, made a violent attack on myself, all predicated on the fact that I would not aid him. Such are his feelings on the subject and his threatenings.

As to Jared Carter, if there is anything in his mind unfavorably disposed to you, he has, as far as I know, kept it to himself; for he never said anything to me, nor in my hearing, from which I could draw even an inference of that kind. He was here yesterday, when you came, much dejected in spirit in relation to his temporal affairs, and commenced telling of the great injuries he had received by his son-in-law, and the great losses he had sustained by him, and seemed greatly dejected on account of it; but he never mentioned any other subject.

When I went to La Harpe on Friday, it was purely in relation to temporal matters, making arrangements for provisions for the ensuing season and to regulate some matters in relation to property only. While there, I heard the report of the new indictments; and Mr. Higbee told me, the day before I went out, that I was among the number of those who were to be demanded. In relation to this, I made such inquiry as I thought would enable me to determine the fact, but failed in the attempt. I confess I felt some considerable interest in determining this fact, and felt anxious to know if I could find out how it was.

Now, on the broad scale, I can assert in truth, that with myself and any other person on this globe there never was nor is there now existing anything privately or publicly to injure your character in any respect whatever; neither has any person spoken to me on any such subject. All that has ever been said by me has been said to your face, all of which you know as well as I.

As to your rights in the post office, you have just the same as any other man. In the new case which occurred yesterday, I have examined all the laws and rules in this office, and find but one section in relation to it, and that indirectly, but gives the postmaster no right to abate the postage, nor make any disposition of the letter or letters; but address the department, and they will give such instruction in the case as they deem correct. I have written on the subject to the department.

I can conclude by only saying that I had hoped that all former difficulties had ceased for ever. On my part they were never mentioned to any person, nor a subject of discourse at any time nor in any place. I was tired hearing of them, and was in hopes that they slumbered for ever. While at La Harpe the subject was never once mentioned. The only thing was the inquiry I made myself to find out, as far as I could, whether the report made to me by Mr. Higbee was correct or no, and this in relation to myself only. If being entirely silent on the subject at all times and in all places is an error, then I am guilty. If evading the subject at all times, whenever introduced by others, be a crime, then I am guilty; for such is my uniform custom.

If this letter is not satisfactory, let me know wherein; for it is peace I want. I have been interrupted a great many times since I began to write, by people calling at the office.

Respectfully, SIDNEY RIGDON.

P.S.—I do consider it a matter of just offense to me to hear about Bennett's assisting me to office. I shall have a lower opinion of myself than I now have when I think I need his assistance.

S. R.

Opened court to try Field for drunkenness and abusing his wife. I fined him $10 and costs, and required him to find bail of $50 to keep the peace for six months.

A conference held at Hartland, Niagara county, New York. Three elders and one priest were ordained, and five added to the Church.

It is estimated that the Chinese loss, in their recent war with England, was 15,000 men, 1,500 pieces of cannon, and a great portion of their navy.

Insult Resented.

Tuesday, 28.—I removed my office from the smoke house (which I have been obliged to occupy for some months,) to the small upper room in the new brick store. Josiah Butterfield came to my house and insulted me so outrageously that I kicked him out of the house, across the yard, and into the street.

Elder Brigham Young visited George A. Smith, who was very sick.

Wednesday, 29.—Sat with Orson Spencer on a case of debt, and gave judgment against Dr. Foster, the defendant.

Thursday, 30.—In the office, in relation to a new bond presented to me by Dr. Brink, which I rejected as informal, and told Charles Ivins he might improve my share of the ferry one year, and cautioned him that if he did not consider Brink good for heavy damages, he would be foolish to be his bondsman.

Brink afterwards took an appeal to the Municipal Court, to be tried on the 10th of April.

Elder Hyde returned from Quincy, having delivered ten lectures and baptized three persons.

The Prophet as a Justice of the Peace.

At half-past one, p.m., I was called to sit as justice of the peace, with Alderman George W. Harris, on the case of Webb v. Rigby, for forcible entry and detainer. During the trial the court fined Esquire O. C. Skinner twenty dollars for insulting a witness, and would have fined him ten dollars more for his contempt of court, but let him off on his submissive acknowledgments. The trial closed about one o'clock on Friday morning.

Friday, 31.—At ten, a.m., I opened court for trial of Amos Lower, for assaulting John H. Burghard. After hearing testimony, fined Lower $10.

Spent the afternoon at Mr. Lucian Woodworth's in company with Brother Hyrum, Heber C. Kimball, Orson Hyde, Wilford Woodruff, and Brother Chase, with our wives; had a good time, and feasted on a fat turkey.

CHAPTER XVII.

EULOGY OF LORENZO D. BARNES—THE BEGINNING OF AUXILIARY ORGANIZATIONS IN THE CHURCH—IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS—THE GENERAL CONFERENCE OF APRIL 6TH, 1843.

Saturday, April 1, 1843.—Called at the office about ten a.m., for "the Law of the Lord;" and about noon I heard read "Truthiana" No. 3, from the Boston Bee. At two p.m., I started in company with Orson Hyde and William Clayton for Ramus. The roads were very muddy. We arrived about half-past six, p.m., and were very joyfully received by Brother Benjamin F. Johnson, where we slept for the night.

Elders Brigham Young and John Taylor went to La Harpe.

The Times and Seasons contains a well written editorial upon the signs of the times. (See vol. 4, page 153.)

Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843.

James Brown was appointed the presiding Elder of the Augusta branch, which numbered eighty-four members in good standing, including two high priests, eleven elders, four priests, two teachers and one deacon. Twelve persons united with the branch. Seven elders, two priests and one deacon were ordained. One of the elders was a Lamanite of the Delaware tribe. A resolution was unanimously passed to uphold the first presidency and follow their counsels, and to use their utmost endeavors to build the Nauvoo House as well as the Temple. A number of discourses were preached during the conference, and several persons requested baptism at the close.

Elder P. P. Pratt writes:

Letter of Elder Parley P. Pratt Eulogizing Lorenzo D. Barnes, the First Elder to Die while on a Foreign Mission.

Alton, April 1, 1843.

DEAR BROTHER:—Brother Lorenzo Snow arrived at St. Louis last Wednesday, from England with about two hundred and fifty emigrants. They are now lying on a boat bound for Nauvoo as soon as the river opens. They sailed from England some time in January, and bring a copy of the Millennial Star and some private letters, under date of January 1st, 1843. From these we learn the painful fact that our dear brother and fellow-laborer, Elder Lorenzo D. Barnes is gone to be with Christ. He lingered some weeks with a fever, and at length died in the triumphs of faith.

He died on the morning of tho 20th of December last, at Bradford, the first messenger of this last dispensation, who, for Christ's sake and the Gospel's, has laid down his life in a foreign land.

In this dispensation of Providence, an entire people are called to mourn. Brother Barnes was everywhere known and universally beloved as a meek, humble, and zealous minister of the Gospel, who has labored extensively for many years with great success. Such was his wisdom and prudence, and such his modesty and kindness, that he won the friendship not only of the Saints, but of thousands of various sects, and of those who made no profession. In short, his was the favored portion which falls to the lot of but few men, even among the great and good. He was loved and esteemed by many and hated by few, in all the wide circle of his acquaintance. But in the midst of a useful career on earth, he is suddenly and to us unexpectedly called away to a higher and more glorious field of action, with the spirits of the just, in the high council of the King of Kings. His spirit now justly claims an honored seat; his voice is now heard in the deliberations of the high and mighty ones, who are the principal movers in the great events of the dispensation of the fullness of times, whilst his body lies sleeping far away from his native shore, on a distant island of the sea.

No father or mother, or kindred were near
To receive his last blessing or drop a kind tear,
With heart-broken anguish to weep o'er his tomb,
To adorn it with roses of richest perfume.

Yet he was lamented with many a tear,
By hearts full of sorrow—by soul's as sincere,
Who in solemn procession repaired to the grave,
To mourn for the stranger no kindness could save.

'Twas a tribute from souls he had won for his Lord—
Yea, brothers and sisters made nigh by his word,
Whose love was as strong and whose friendship as pure—
Whose grief was as heart-felt as heart can endure.

His name and memory will be dear to thousands, and will be handed down to all generations, as one who has devoted his time from early youth in the service of his God and of his fellow-creatures, and has laid down his life for Christ's sake and the Gospel's, to find it again, even life eternal.^[A]

[Footnote A: Lorenzo D. Barnes, the subject of the above eulogy, was born in 1812, and ordained a member of the second quorum of Seventy at Kirtland, in 1835. When the Adam-ondi-Ahman stake of Zion was organized in June, 1838, he was made a member of the High Council, and also the secretary of that stake, though continuing to hold the office of Seventy. He was one of the Seventy appointed to accompanying the Twelve on their mission to Europe. (See minutes of the general conference of the Church, held in Quincy, Illinois, May 4, 5, 6, 1839. HISTORY OF THE CHURCH, vol. iii, pp. 246-7.) He died December 20, 1842, at Bradford, England. In 1852 his body was brought from England and interred in the Salt Lake City cemetery, where a suitably inscribed monument erected by the second quorum of Seventy Salt Lake City, marks his resting place.]

The Saints in England seem to be still rejoicing in the truth and increasing in numbers.

The emigration to Nauvoo is gathering as a cloud, yea, they are flocking as doves to their windows from all parts of England and the United States. The ice remaining so late in the river has congregated them in St. Louis in great numbers, some from Ohio and the East, and from various places. I think that thousands will land in Nauvoo in the course of the spring. Yes, as soon as the ice is out, they will throng to Nauvoo in swarms. The people in Missouri are beginning to be more and more astonished, and are expressing great fears that "Joe Smith" will yet prevail, so as to restore the supremacy of the laws in that dark corner of the earth, where a gang of robbers and murderers have so long controlled a state.

I long to be with you on the 6th of April, but fear that the ice will prevent.

I am in haste,

Yours in the new covenant,

PARLEY P. PRATT.

A Short Sketch of the Rise of the "Young Gentlemen and Ladies Relief Society" from in the Times and Seasons.^[B]

[Footnote B: Vol. iv, p. 154-7. A reading of the above minutes will more clearly describe a Mutual Improvement Association than a Relief Society; and this incident may not improperly he regarded as the first step towards that great improvement in the Church which has been such a mighty aid in holding to the faith of their fathers the youth of Israel.]

In the latter part of January, 1843, a number of young people assembled at the house of Elder Heber C. Kimball, who warned them against the various temptations to which youth is exposed, and gave an appointment expressly for the young at the house of Elder Billings; and another meeting was held in the ensuing week, at Brother Farr's school-room, which was filled to overflowing. Elder Kimball delivered addresses, exhorting the young people to study the scriptures, and enable themselves to "give a reason for the hope within them," and to be ready to go on to the stage of action, when their present instructors and leaders had gone behind the scenes; also to keep good company and to keep pure and unspotted from the world.

The next meeting was appointed to be held at my house; and notwithstanding the inclemency of the weather, it was completely filled at an early hour. Elder Kimball, as usual, delivered an address, warning his hearers against giving heed to their youthful passions, and exhorting them to be obedient and to pay strict attention to the advice of their parents, who were better calculated to guide them on the pathway of youth than they themselves. My house being too small the next meeting was appointed to be held in the hall over my store. I addressed the young people for some time, expressing my gratitude to Elder Kimball for having commenced this glorious work, which would be the means of doing a great deal of good, and said the gratitude of all good men and of the youth would follow him through life, and he would always look back upon the winter of 1843 with pleasure. I experienced more embarrassment in standing before them than I should before kings and nobles of the earth; for I knew the crimes of which the latter were guilty, and I knew precisely how to address them; but my young friends were guilty of none of them, and therefore I hardly knew what to say. I advised them to organize themselves into a society for the relief of the poor, and recommended to them a poor lame English brother (Maudesley) who wanted a house built, that he might have a home amongst the Saints; that he had gathered a few materials for the purpose, but was unable to use them, and he has petitioned for aid. I advised them to choose a committee to collect funds for this purpose, and perform this charitable act as soon as the weather permitted. I gave them such advice as I deemed was calculated to guide their conduct through life and prepare them for a glorious eternity.

A meeting was appointed to carry out these suggestions, at which William Cutler was chosen president and Marcellus L. Bates, clerk. Andrew Cahoon, Claudius V. Spencer and Stephen Perry were appointed to draft a constitution for the society and the meeting adjourned to the 28th of March, when the said committee submitted a draft of a constitution, consisting of twelve sections. The report was unanimously adopted, and the meeting proceeded to choose their officers, William Walker was chosen president; William Cutler, vice-president; Lorin Walker, treasurer; James M. Monroe, secretary. Stephen Perry, Marcellus L. Bates, Redden A. Allred, William H. Kimball and Garret Ivans were appointed a committee of vigilance. The meeting then adjourned until the next Tuesday evening.

The next meeting was addressed by Elders Brigham Young, Heber C. Kimball and Jedediah M. Grant, whose instructions were listened to with breathless attention.

The Boston Weekly Bee has the following:

MORMONISM.

SIR:—On Thursday evening, March 23, agreeable to appointment, Elder George J. Adams addressed a large concourse of people on the Character and Mission of Joseph Smith the Prophet. In speaking of him, he bears a positive and direct testimony to the divinity of his mission. He does this without hesitation, just as if he meant what he said, and said what he meant. He does not say he hopes Joseph Smith is a true prophet, but says he is positive that such is the fact. On the Sabbath, March 26th, during the day, he introduced Elder E. P. Maginn, and gave him a high recommendation as an able minister of the fullness of the Gospel, who is to take his place in Boston for the present. He also spoke of Elder Orson Hyde, one of the Twelve Apostles, that would probably visit them this spring; and, according to Adams' account of him, he must be a perfect Apollo in learning and eloquence. The Boylston hall was a perfect jam during the day and evening. On Tuesday evening he gave his farewell lecture. That was a rich treat indeed, embodying the outline of the faith and doctrine of Latter-day Saints. But on Wednesday evening, at the great tea party, was the time it was clearly manifested that kindest feelings existed in this city towards the Mormons. There were present on that occasion over five hundred people: three hundred and fifty sat down at the first table. After supper, Elder Adams delivered a very appropriate and eloquent address. It was listened to with profound attention, during which time we saw the tear start in many an eye. During his remarks he spoke very beautifully of "the marriage supper of the Lamb," that was to wind up this last dispensation, cause creation to cease to groan, and usher in the long-looked-for period when universal religion, liberty and toleration shall be proclaimed from "mountain-top to mountain-top and every man in every place shall meet a brother and a friend."

Yours truly, (not a Mormon, but) one of the many friends to that much abused people.

D. W. R. Boston, April 1, 1843.

Sunday, 2.—Wind N.E. Snow fell several inches, but melted more or less.

Orson Hyde Corrected by the Prophet.

At ten a.m. went to meeting. Heard Elder Orson Hyde preach, comparing the sectarian preachers to crows living on carrion, as they were more fond of lies about the Saints than the truth. Alluding to the coming of the Savior, he said, "When He shall appear, we shall be like Him, &c. He will appear on a white horse as a warrior, and maybe we shall have some of the same spirit. Our God is a warrior. (John xiv, 23.) It is our privilege to have the Father and Son dwelling in our hearts, &c."

We dined with my sister Sophronia McCleary, when I told Elder Hyde that I was going to offer some corrections to his sermon this morning. He replied, "They shall be thankfully received."

Important Items of Instruction given by Joseph the Prophet at Ramus, Illinois, April 2nd, 1843.^[C]

[Footnote C: See Doctrine and Covenants, section cxxx.]

When the Savior shall appear, we shall see Him as He is. We shall see that He is a man like ourselves, and that the same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (John xiv:23.) The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false.

In answer to the question, "Is not the reckoning of God's time, angel's time, prophet's time, and man's time according to the planet on which they reside?" I answer, yes. But there are no angels who minister to this earth but those who do belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest—past, present, and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. Then the white stone mentioned in Revelation ii:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word.

I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina. It may probably arise through the slave question. This voice declared to me while I was praying earnestly on the subject, December 25th, 1832.^[D]

[Footnote D: See Doctrine and Covenants, section lxxxvii. Also HISTORY OF THE Church vol. I, chapter xxii, where the revelation here alluded to is given in extenso.]

I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: "Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter." I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see His face. I believe the coming of the Son of Man will not be any sooner than that time.

The Prophet Expounds the Scriptures.

At one p.m., attended meeting, I read the 5th chapter of Revelation, referring particularly to the 6th verse, showing from that the actual existence of beasts in heaven. Probably those were beasts which had lived on another planet, and not ours. God never made use of the figure of a beast to represent the kingdom of heaven. When it is made use of, it is to represent an apostate church. This is the first time I have ever taken a text in Revelation; and if the young Elders would let such things alone it would be far better.

Then corrected Elder Hyde's remarks, the same as I had done to him privately.

At the close of the meeting we expected to start for Carthage, but the bad weather prevented; so I called another meeting in the evening.

Between meetings I read in Revelation with Elder Hyde, and expounded the same, during which time several persons came in and expressed their fears that I had come in contact with the old scriptures.

At seven o'clock meeting, I resumed the subject of the beast, and showed very plainly that John's vision was very different from Daniel's prophecy—one referring to things actually existing in heaven; the other being a figure of things which are on earth.

The Persistence of Intelligence—Blessings Predicated on Law.^[E]

[Footnote E: See Doctrine and Covenants, section cxxx.]

Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated: and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.

The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.

Questions Submitted to the Prophet.

"What is the meaning of the scripture, 'He that is faithful over a few things shall be made ruler over many; and he that is faithful over many, shall be made ruler over many more'? What is the meaning of the parable of the Ten Talents? Also the conversation with Nicodemus, 'Except a man be born of water and of the Spirit'?" were questions put to me which I shall not answer at present.

I closed by flagellating the audience for their fears, and called upon Elder Hyde to get up and fulfill his covenant to preach three-quarters of an hour, otherwise I would give him a good whipping.

Elder Hyde arose and said "Brothers and sisters, I feel as though all had been said that can be said. I can say nothing, but bless you."

At the close of the meeting, we returned to Benjamin F. Johnson's, where we slept; and I remarked that the hundred and forty-four thousand sealed are the priests who should be anointed to administer in the daily sacrifice.

Dimick B. Huntington returned from Chicago, having had a very cold and severe journey. The ice in Chicago harbor was three feet thick. Brought me a letter from Mr. Justin Butterfield.

Monday, April 3.—Miller's day of judgment has arrived, but it is too pleasant for false prophets.^[F]

[Footnote F: This has reference to William Miller, who predicted that on the 3rd of April, 1843, the Christ would come in glory, and the end of the world would come. See footnote, page 272, this volume.]

At two p.m., started for Carthage, where we arrived about four p.m., and stayed at Jacob B. Backenstos'.

Elders Young and Taylor returned to Nauvoo, having preached four times.

In the evening, reading the Book of Revelation with Elder Hyde and conversing with Esquire Backman.

Upward of $12,000,000 have been recently expended by the French government to fortify the city of Paris.

Tuesday, 4.—Spent five hours preaching to Esquire Backman, Chancery Robinson, and Backenstos. Backman said, "Almost thou persuadest me to be a Christian."

We left Carthage about two p.m., and arrived at Nauvoo, at have-past five.

Wednesday, 5.—Sat with Aldermen Spencer, Wells, Hills, Harris, Whitney and Kimball, associate-justices in the municipal court on a writ of habeas corpus, and discharged Jonathan and Lewis Hoopes from custody.

A branch of the Church organized at Mount Holly, New Jersey, of twenty-five members, by Elder Newton.

Thursday, April 6.—I was detained from conference to hear a case of assumpsit, Widow Thompson, versus Dixon, until eleven a.m.

The first day of the fourteenth year of the Church of Jesus Christ of Latter-day Saints. Sun shone clear, warm and pleasant. The snow has nearly all disappeared, except a little on the north side of the hill above Zarahemla, Iowa. The ice is about two feet thick on the Mississippi, west of the Temple. A considerable number of the brethren crossed from the Iowa side of the river to the conference, on the ice. The walls of the Temple are from four to twelve feet above the floor.

Minutes of the General Conference, Beginning April 6th, 1843.

An annual conference of the Church of Jesus Christ of Latter-day Saints was convened on the floor of the Temple. There were present—Hyrum Smith, Patriarch; Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, and Willard Richards, of the quorum of the Twelve; Elder Amasa Lyman, and a very large assembly of the elders and Saints.

Elder Brigham Young announced that President Joseph Smith was detained on business, but would be present soon.

Sang a hymn.

Elder Amasa Lyman opened by prayer, and another hymn was sung.

Elder Orson Pratt then read the third chapter of the second epistle of Peter, and spoke upon the subject of the resurrection.

At ten minutes before twelve o'clock, President Joseph Smith and Elders Rigdon and Hyde arrived.

PRESENTATION OF AUTHORITIES.

At twelve o'clock, President Joseph Smith commenced by saying "We all ought to be thankful for the privilege we enjoy this day of meeting so many of the Saints, and for the warmth and brightness of the heavens over our heads; and it truly makes the countenances of this great multitude to look cheerful and gladdens the hearts of all present." He next stated the object of the meeting, which was—

First. To ascertain the standing of the First Presidency, which he should do by presenting himself before the conference.

Second. To take into consideration the expediency of sending out the Twelve, or some of them, amongst the branches of the Church, to obtain stock to build the Nauvoo house; for the time has come to build it.

Third. The elders will have the privilege of appeals from the different conferences to this, if any such cases exist.

These are the principal items of business which I have at present to lay before you.

It is necessary that this conference give importance to the Nauvoo House. A prejudice exists against building it, in favor of the Temple; and the conference is required to give stress to the building of the Nauvoo House. This is the most important matter for the time being; for there is no place in this city where men of wealth, character and influence from abroad can go to repose themselves, and it is necessary we should have such a place. The Church must build it or abide the result of not fulfilling the commandment.

President Joseph then asked the conference if they were satisfied with the First Presidency, so far as he was concerned as an individual to preside over the whole Church, or would they have another? If, said he, I have done anything to injure my character, reputation, or standing, or have dishonored our religion by any means in the sight of angels or in the sight of men and women, I am sorry for it; and if you will forgive me, I will endeavor to do so no more. I do not know that I have done anything of the kind. But if I have, come forward and tell me of it. If any one has any objection to me, I want you to come boldly and frankly and tell me of it; and if not, ever after hold your peace.

Motion was made are seconded, that President Joseph Smith continue President of the whole Church. After a few minutes' silence, the motion was put by President Brigham Young, when one vast sea of hands was presented, and the motion was carried unanimously.

President Joseph returned his thanks to the assembly for the manifestation of their confidence, and said he would serve them according to the best ability God should give him.

Elder Brigham Young moved, and Elder Orson Hyde seconded, that Elder Sidney Rigdon be continued in his office as counselor to President Smith.

Elder Rigdon spoke, saying, "The last time I had the privilege of attending conference was at the laying of the corner stones of this Temple; and I have had but poor health since, and have been connected with circumstances the most forbidding, which, doubtless, have produced some feelings. I have never had a doubt of the work. My feelings concerning Bennett were always the same. I told my family to guard against that fellow, for some time he will attempt to make a rupture among this people. I had so little confidence in him that I always felt myself at his defiance. I was once threatened by Warren Parrish, if I would not coincide with his views; and I have just received such a threatening letter from John C. Bennett, that if I did not turn my course I should feel the force of his power. As there is now an increase of my health and strength, I desire to serve you in any way it is possible for me to do. If any one has any feelings against me, I hope they will express them."

Dimick B. Huntington asked him what he meant when he said Bennett was a good man, etc., when he called him a perfect gentleman and he had nothing against him.

Elder Rigdon said he did not recollect it. He did not then know as much about Bennett as he had learned afterwards. I say now, he never offered any abuse in my house. Bennett has never been about my house but little. I never saw anything about the man but what was respectable. He came to Robinson's. I was in debt to him, and consequently boarded him. I think Dimick must be mistaken.

Dimick: I know I am not. I have no private pique against Elder Rigdon.

The vote was then put and carried almost unanimously.

President Joseph Smith presented William Law as his second counselor, who was sustained by unanimous vote.

President Hyrum Smith, patriarch, said he wished to be tried, when it was voted unanimously that he retain his office of patriarch. He then blessed the people and asked the Lord to bless them also.

REMARKS OF THE PROPHET ON COLLECTING FUNDS.

President Joseph Smith said he did not know anything against the Twelve. If he did, he would present them for trial. It is not right that all the burden of the Nauvoo House should rest on a few individuals; and we will now consider the propriety of sending the Twelve to collect means for it. There has been too great a solicitude in individuals for the building of the Temple to the exclusion of the Nauvoo House. Agents have had too great latitude to practice fraud by receiving donations, and never making report. The Church has suffered loss, and I am opposed to that system of collecting funds when any elder may receive moneys. I am opposed to any man handling the public funds of the Church who is not duly authorized. I advise that some means be devised for transacting business on a sure foundation. The Twelve are the most suitable persons to perform this business, and I want the conference to devise some means to bind them as firm as the pillars of heaven, if possible. The Twelve were always honest, and it will do them no hurt to bind them. It has been reported that they receive wages at two dollars per day for their services. I have never heard this till recently, and I do not believe it. I know the Twelve have never had any wages at all. They have fulfilled their duties; they have always gone where they were sent, and have labored with their hands for their support when at home. If we send them into the world to collect funds, we want them to return those funds to this place, that they may be appropriated to the very purpose for which they were designed. I go in for binding up the Twelve solid, putting them under bonds; and let this conference institute an order to this end, and that the traveling expenses of the agents shall not be borne out of the funds collected for building these houses; and let no man pay money or stock into the hands of the Twelve, except he transmit an account of the same immediately to the Trustee-in-Trust; and let no man but the Twelve have authority to act as agent for the Temple and Nauvoo House. I would suggest the propriety of your saying that no money should ever be sent by any man, except it be by some one whom you have appointed as agent, and stop every other man from receiving moneys. It has been customary for any elder to receive moneys for the Temple when he is traveling. But this system of things opened a wide field for every kind of imposition, as any man can assume the name of a "Mormon" elder and gather his pockets full of money and go to Texas. Many complaints have come to me of money being sent that I have never received. I will mention one case. He is a good man: his name is Daniel Russell, from Akron, New York. His brother Samuel had been east on business for him, and there received twenty or twenty-five dollars as a donation to the Temple, which he put in Daniel Russell's bag, with his money, and forgot to take it out before he returned the bag. Two or three days after his return, he called on his brother for the money belonging to the Church; but Daniel thought Samuel had paid out too much of his money, and he would keep the Church's money to make good his own. I called to see Daniel Russell about the money, and he treated me so very politely, but did not give me to understand he ever meant to pay it. He said he did not know at the time that there was any Church money in the bag,—that he had paid it out, and he had none now.

Samuel Russell, who brought the money from the east, stated to the conference that he did not think it was because his brother was short of funds that he kept it, for he had money enough. He had told him that he should not be out of funds again—that his brother had twenty dollars of the Church funds and some dried fruit for the President.

President Joseph resumed: I give this as a sample of a thousand instances. We cannot give an account to satisfy the people on the Church books unless something is done. I propose that you send your moneys for the Temple by the Twelve or some agent of your own choosing; and if you send by others and the money is lost, it is lost to yourselves; I cannot be responsible for it. Everything that falls into my hands shall be appropriated to the very thing it was designed for. It is wrong for the Church to make a bridge of my nose in appropriating funds for the Temple. The act of incorporation required of me securities, which were lodged in the proper hands, as the law directs; and I am responsible for all that comes into my hands. The Temple committee are bound to me in the sum of $2,000, with good security. If they apply any property where they ought not, they are liable to me for it. Individuals are running to them with funds every day, and thus make a bridge over my nose. I am not responsible for it. If you put it into the hands of the Temple committee, neither I nor my clerk know anything of it. So long as you consider me worthy to hold this office, [Sole Trustee-in-Trust for the Church] it is your duty to attend to the legal forms belonging to the business; and if not, put some other one in my place. My desire is that the conference minutes may go forth in such form that those abroad may learn the order of doing business, and that the Twelve be appointed to this special mission of collecting funds for the Nauvoo House, so that all may know how to send their funds safely, or bring them themselves and deliver them to the Trustee-in-Trust or his clerk, who can always be found in the office. Who are the Temple committee, that they should receive the funds? They are nobody. When I went to the White House at Washington, and presented letters of introduction from Thomas Carlin, governor of Illinois, to Martin Van Buren, he looked at them very contemptuously, and said, "Governor Carlin! Governor Carlin! Who's Governor Carlin? Governor Carlin's nobody." I erred in spirit: I have been sorry for it ever since. I confess my mistake; and I here make my apology to all the world; and let it be recorded on earth and in heaven that I am clear of the sin of being angry with Martin Van Buren for saying, "Governor Carlin's nobody." All property ought to go through the hands of the Trustee-in-Trust. There have been complaints against the Temple committee for appropriating Church funds more freely for the benefit of their own children than to others who need assistance more than they do; and the parties may have till Saturday to prepare for trial.

It was then voted unanimously that the Twelve be appointed a committee to collect funds to build the Nauvoo House and receive moneys for the Temple, with this proviso—That the Twelve give bonds for the safe delivery of all funds coming into their hands belonging to the Nauvoo House and Temple to the Trustee-in-Trust; and that the payer also make immediate report to the Trustee-in-Trust of all moneys paid by him to the Twelve; and that the instructions of President Joseph Smith to the conference be carried into execution.

Elder W. W. Phelps proposed that the Twelve sign triplicate receipts for moneys received, for the benefit of the parties concerned.

Elder Brigham Young objected, and said he should never give receipts for cash, except such as he put into his own pocket for his own use; for it was calculated to make trouble hereafter, and there were better methods of transacting the business and more safe for the parties concerned; that he wished this speculation to stop, and would do all in his power to put it down: to which the Twelve responded, Amen. Elder Young asked if any one knew anything against any one of the Twelve—any dishonesty. If they did, he wanted it exposed. He said he knew of one who was not dishonest. He also referred to muzzling the ox that treadeth out the corn, etc.

President Joseph said, I will answer Brother Brigham. There is no necessity for the Twelve being abroad all the time preaching and gathering funds for the Temple. Spend the time that belongs to preaching abroad, and the rest of the time at home to support themselves. It is no more for the Twelve to go abroad and earn their living in this way than it is for others. The idea of not muzzling the ox is a good old Quaker song; but we will make the ox tread out the corn first, and then feed him. I am bold to declare that I have never taken the first farthing of Church funds for my own use, till I have first consulted the proper authorities. When there was no quorum of the Twelve or High Priests for me to consult, I have asked the Temple committee, who had no particular business with it; but I did it for the sake of peace. (Elder Cutler said it was so.) Let the conference stop all agents from collecting funds, except the Twelve. When a man is sent to preach the first principles of the gospel, he should preach that, and let the rest alone.

Choir sang a hymn.

Elder Orson Hyde prayed; and at twelve minutes before two o'clock, p.m., conference adjourned for one hour.

Afternoon Session.

[Conference re-assembled at three o'clock, p. m.]

HYRUM SMITH'S REMARKS ON THIEVES.

Patriarch Hyrum Smith commenced by saying that he had some communication to make to the conference on stealing, and he would do it while waiting for President Joseph Smith, and referred to the article in the last number of the Wasp. Said he, I have had an interview with a man who formerly belonged to the Church. He revealed to me that there is a band of men, and some who pretend to be strong in the faith of the doctrine of the Latter-day Saints; but they are hypocrites, and some who do not belong to the Church, who are bound together by secret oaths, obligations, and penalties to keep the secret; and they hold that it is right to steal from any one who does not belong to the Church, provided they consecrate one-third of it to the building of the Temple. They are also making bogus money.

This man says he has become convinced of the error of his ways and has come away from them to escape their fury. I wish to warn you all not to be duped by such men, [these outlaws] for they are the Gadiantons of the last days.

He then read from the Wasp, as republished from the Times and Seasons, his own affidavit and the proceedings of the authorities of the Church generally, dated Nov. 26, 1841. The man who told me said, "this secret band refer to the Bible, Book of Doctrine and Covenants, and Book of Mormon to substantiate their doctrines; and if any of them did not remain steadfast, they ripped open their bowels and gave them to the cat-fish." But no such doctrines are taught in those books.

They say that it has been taught from this stand that they are the little foxes that spoil the vines, and the First Presidency are the big foxes; and the big foxes wanted the little foxes to get out of the city and spread abroad, so that the big foxes might have a chance; which everybody knows is false. All these things are used to decoy the foolish and unwary.

I will mention two names—David Holman and James Dunn. They were living in my house. I went to them and asked them if they were stealing for a livelihood? Holman confessed that he had stolen from the world, not from the brethren. I told them to get out of my house. David asked me to forgive him, and he lifted his hands towards heaven and swore, if I would forgive him, he would never do so again. Soon after he went to Montrose, where he was found stealing salt. He then stole a skiff and came across the river, stole a barrel of flour that had just been landed from a steamer, rowed down the river to Keokuk and sold the flour for $2.00, saying he had picked it up in the river, and it was likely a little damaged, got his pay, and went his way. Dunn would not promise to quit stealing, but said he would go to St. Louis. I tell you today, the men that steal shall not long after be brought to the penitentiary. They will soon he brought to condign punishment. I demand, in the presence of God, that you will exert your wit and your power to bring such characters to justice. If you do not, the curse of God will rest upon you. Such things would ruin any people. Should I catch a Latter-day Saint stealing, he is the last man to whom I would show mercy.

President Joseph Smith said, I think it best to continue this subject. I want the elders to make honorable proclamation abroad concerning what the feelings of the First Presidency are; for stealing has never been tolerated by them. I despise a thief. He would betray me if he could get the opportunity. I know that he would be a detriment to any cause; and if I were the biggest rogue in the world, he would steal my horse when I wanted to run away.

It has been said that some were afraid to disclose what they knew of these secret combinations; consequently I issued a proclamation, which you may read in the Wasp, Number 48. If any man is afraid to disclose what he knows about this gang of thieves, let him come to me and tell me the truth, and I will protect him from violence. Thieving must be stopped.

Opportunity was then offered to the elders to bring forward their appeals from other conferences; but no case was presented.

THE PROPHET'S REMARKS ON CONDITIONS IN IOWA.

President Joseph Smith continued his remarks and said, it is necessary that I make a proclamation concerning Keokuk and also in relation to the economy of the Church on that side of the river.

The governor of Iowa has issued a writ in the same manner that Carlin did, and it is now held in Iowa as a cudgel over my head. I was told by the United States attorney that the governor of Iowa had no jurisdiction after the decision of the Supreme Court, and that all writs thus issued were legally dead. Appeals have been made to Governor Chambers; but although he has no plausible excuse, he is not willing to kill that writ or to take it back. I will therefore advise you to serve them a trick that the devil never did,—i. e., come away and leave them; come into Illinois, pay taxes in Illinois, and let the Iowegians take their own course. I don't care whether you come away or not. I do not wish to control you; but if you wish for my advice, I would say, let every man, as soon as he conveniently can, come over here; for you can live in peace with us. We are all green mountain boys—Southerners, Northerners, Westerners, and every other kind of "ers," and will treat you well: and let that governor know that we don't like to be imposed upon.

In relation to Keokuk, it has been supposed that I made a great bargain with a certain great man there. In the beginning of August last, a stranger came to my house, put on a very long face, and stated that he was in great distress—that he was a stranger in this city, and having understood that I was benevolent, he had come to me for help. He said that he was about to lose $1,400 of property at sheriff's sale for $300 in cash; that he had money in St. Louis, which he expected in two or three days; that the sale would take place the next day; and that he wanted to hire some money for two or three days. I thought on the subject over night, and he came the next morning for an answer. I did not like the looks of the man; but thought I, he is a stranger. I then reflected upon the situation that I had been frequently placed in, and that I had often been a stranger in a strange land, and whenever I had asked for assistance I had obtained it; and it may be that he is an honest man; and if I turn him away, I shall be guilty of the sin of ingratitude. I therefore concluded to loan him $200 in good faith sooner than be guilty of ingratitude. He gave me his note for the same, and said, "whenever you call on me, you shall have the money." Soon after, when I was taken with Carlin's writ, I asked him for the money; but he answered, "I have not got it from St. Louis, but shall have it in a few days." He then said, "since I saw you, a project has entered my mind, which I think may be profitable both for you and me. I will give you a quit claim deed for all the land you bought of Galland, which is twenty thousand acres. You paid Galland the notes, and ought to have them: they are in my hands as his agent, and I will give them up. I also propose deeding to you one-half of my right to all my land in the Iowa territory; and all I ask is for you to give your influence to help to build up Keokuk." I answered, "I have not asked for your property: I don't want it, and would not give a snap of my finger for it; but I will receive the papers; and if I find it as you say, I will use my influence to help to build up the place; but I won't give you anything for the land," and told him I wanted the $200 which was due me. He made out the deeds and gave them to me, and I got them recorded, and he gave up the notes, except a few. I then said to Uncle John Smith, if you go there with the brethren, I will give you the property. But he would not accept it. I then let the same gentleman have some cloth to the amount of $600 or $700. He began, soon after, to tell the brethren what obligations I was under to him. I then wrote him a letter on the subject; but I have since found that he is swindling, and that there is no prospect of getting anything from him. He is owing me about $1,100; and I thought it my duty to publish his rascality, that the elders might do the same in that territory, and prevent the brethren from being imposed upon. He has got a writing to this effect, that if he owned as much as he pretended and did as he said, I would give my influence to build up Keokuk, and on no other terms. His name is J. G. Remick. He took this plan to swindle me out of money, cloth, lumber, etc. I want all the congregation to know it. I was not going to use any influence to have the brethren go to be swindled. My advice is, if they choose, that they come away from Keokuk, and not go there any more. It is not a good location.

I am not so much a "Christian" as many suppose I am. When a man undertakes to ride me for a horse, I feel disposed to kick up and throw him off, and ride him. David did so, and so did Joshua. My only weapon is my tongue. I would not buy property in Iowa territory: I consider it stooping to accept it as a gift.

In relation to the half-breed land, it is best described by its name—it is half-breed land; and every wise and judicious person as soon as he can dispose of his effects, if he is not a half-breed, will come away. I wish we could exchange some half-breeds and let them go over the river. It there are any that are not good citizens, they will be finding fault tomorrow at my remarks, and that is the key-word whereby you may know them. There is a chance in that place for every abomination to be practiced on the innocent, if they go; and I ask forgiveness of all whom I advised to go there. The men who have possession have the best title; all the rest are forms for swindling. I do not wish for the Saints to have a quarrel there.

President Joseph Smith stated that the next business was to settle difficulties where elders have had their licenses taken away, etc., or their membership. But whilst they were preparing, if there was any such case, he would talk on other subjects.

THE PROPHET ON THE SECOND COMING OF THE CHRIST.

The question has been asked, can a person not belonging to the Church bring a member before the high council for trial? I answer, No. If I had not actually got into this work and been called of God, I would back out. But I cannot back out: I have no doubt of the truth. Were I going to prophesy, I would say the end [of the world] would not come in 1844, 5, or 6, or in forty years. There are those of the rising generation who shall not taste death till Christ comes.

I was once praying earnestly upon this subject, and a voice said unto me, "My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man." I was left to draw my own conclusions concerning this; and I took the liberty to conclude that if I did live to that time, He would make His appearance. But I do not say whether He will make his appearance or I shall go where He is. I prophesy in the name of the Lord God, and let it be written—the Son of Man will not come in the clouds of heaven till I am eighty-five years old. Then read the 14th chapter of Revelation, 6th and 7th verses—"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment is come." And Hosea, 6th chapter, After two days, etc.,—2,520 years; which brings it to 1890. The coming of the Son of Man never will be—never can be till the judgments spoken of for this hour are poured out: which judgments are commenced. Paul says, "Ye are the children of the light, and not of the darkness, that that day should overtake you as a thief in the night." It is not the design of the Almighty to come upon the earth and crush it and grind it to powder, but he will reveal it to His servants the prophets.

Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to rebuild the walls of the city and the temple, &c.; and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, &c. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning cometh out of the east.

Choir sang a hymn.

Prayer by W. W. Phelps.

Adjourned at six p.m., until tomorrow morning.

Friday, 7.—

Conference convened at ten a.m.

Singing, prayer by Elder Orson Hyde, and singing.

President Joseph Smith stated that the next business in order was to listen to appeals of elders, &c.; but none appeared. He was rather hoarse from speaking so long yesterday, and therefore said he would use the boys' lungs today.

The next business in order was to appoint some elders on missions.

Voted that Jedediah M. Grant be sent to preside over the church at Philadelphia.

Voted that Joshua Grant be sent to preside over the Church at Cincinnati.

Voted that Pelatiah Brown go to the village of Palmyra, in New York, and raise up a branch of the Church.

Complaints Against the Temple Committee.

The Temple committee was called up for trial.

William Clayton said: Some may expect I am going to be a means of the downfall of the Temple committee. It is not so; but I design to show that they have been partial. Elder Higbee has overrun the amount allowed by the trustees about one-fourth. Pretty much all Elder Higbee's son has received has been in money and store pay. Higbee's son has had nothing credited on his tithing. William F. Cahoon has paid all his tenth; the other sons of Cahoon have had nothing to their credit on tithing. The committee have had a great amount of store pay. One man, who is laboring continually, wanted twenty-five cents in store pay when his family were sick; but Higbee Said he could not have it. Pulaski S. Cahoon was never appointed boss over the stone-cutting shop, but was requested to keep an account of labor in it. During the last six months very little means have been brought into the Temple committee. There are certain individuals in this city who are watching every man who has anything to give the Temple, to get it from him and pay for the same in his labor.

Alpheus Cutler said he did not know of any wrong he had done. If any one would show it, he would make it right.

The conference voted him clear.

Reynolds Cahoon said: This is not an unexpected matter for me to be called up. I do not want you to think I am perfect. Somehow or other, since Elder Cutler went up into the pine country, I have, from some cause been placed in very peculiar circumstances. I think I never was placed in so critical a position since I was born. When President Smith had goods last summer, we had better property; goods would not buy corn without some cash: instead of horses, &c., we took store pay. I have dealt out meal and flour to the hands to the last ounce, when I had not a morsel of meal, flour or bread left in my house. If the trustee, Brother Hyrum, or the Twelve, or all of them will examine and see if I have too much, it shall go freely. I call upon the brethren, if they have anything against me, to bring it forward and have it adjusted.

Patriarch Hyrum Smith said: I feel it my duty to defend the committee as far as I can; for I would as soon go to hell as be a committee-man. I will make a comparison for the Temple committee. A little boy once told his father he had seen an elephant on a tree; the people did not believe it, but ran out to see what it was: they looked, and it was only an owl.

Reynolds Cahoon said, when Brother Cutler was gone, Brother Higbee kept the books, and they have found as many mistakes against Brother Higbee as in his favor.

The conference then voted Cahoon clear.

Elias Higbee said: I am not afraid or ashamed to appear before you. When I kept the books, I had much other business on my hands and made some mistakes.

The conference voted in favor of Elder Higbee unanimously.

President Joseph Smith stated that the business of the conference had closed, and the remainder would be devoted to instruction. It is an insult to a meeting for persons to leave just before its close. If they must go out, let them go half an hour before. No gentlemen will go out of meeting just at closing.

Singing by the choir.

Prayer by Elder Brigham Young.

The Afternoon Session.

Conference called to order at two-thirty p.m.

Singing. Prayer by Elder Brigham Young. Singing.

Elder Orson Pratt delivered a discourse from the prophecy of Daniel on the Ancient of Days; for a synopsis of which see Times and Seasons, page 204.

While the choir was singing, President Joseph remarked to Elder Rigdon: This day is a millennium within these walls, for there is nothing but peace.

To a remark of Elder Orson Pratt's, that a man's body changes every seven years, President Joseph Smith replied: There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come; I care not what the theories of men are. We have the testimony that God will raise us up, and he has the power to do it. If any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken.

Singing by the choir. Prayer by Elder John Taylor.

The ice, which had made a bridge across the river since last November, moved away in immense masses.

Morning Session of the Conference, Saturday, April 8th, 1843.

President Joseph Smith addressed the Saints. [The following synopsis was reported by Willard Richards and William Clayton.]

President Joseph Smith called upon the choir to sing a hymn, and remarked that "tenor charms the ear, bass, the heart." After singing, he spoke as follows:

I have three requests to make of the congregation: The first is, that all who have faith will exercise it and pray the Lord to calm the wind; for as it blows now, I cannot speak long without seriously injuring my health; the next is that I may have your prayers that the Lord will strengthen my lungs, so that I may be able to make you all hear; and the third is, that you will pray for the Holy Ghost to rest upon me, so as to enable me to declare those things that are true.

The Prophet Expounds the Scriptures.

The subject I intend to speak upon this morning is one that I have seldom touched upon since I commenced my ministry in the Church. It is a subject of great speculation, as well amongst the elders of this Church, as amongst the divines of the day: it is in relation to the beasts spoken of by John the Revelator. I have seldom spoken from the revelations; but as my subject is a constant source of speculation amongst the elders, causing a division of sentiment and opinion in relation to it, I now do it in order that division and difference of opinion may be done away with, and not that correct knowledge on the subject is so much needed at the present time.

It is not very essential for the elders to have knowledge in relation to the meaning of beasts, and heads and horns, and other figures made use of in the revelations; still, it may be necessary, to prevent contention and division and do away with suspense. If we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and correct knowledge is necessary to cast out that spirit.

The evil of being puffed up with correct (though useless) knowledge is not so great as the evil of contention. Knowledge does away with darkness, suspense and doubt; for these cannot exist where knowledge is.

There is no pain so awful as that of suspense. This is the punishment of the wicked; their doubt, anxiety and suspense cause weeping, wailing and gnashing of teeth.

In knowledge there is power. God has more power than all other beings, because he has greater knowledge; and hence he knows how to subject all other beings to Him. He has power over all.

I will endeavor to instruct you in relation to the meaning of the beasts and figures spoken of. I should not have called up the subject had it not been for this circumstance. Elder Pelatiah Brown, one of the wisest old heads we have among us, and whom I now see before me, has been preaching concerning the beast which was full of eyes before and behind; and for this he was hauled up for trial before the High Council.

I did not like the old man being called up for erring in doctrine. It looks too much like the Methodist, and not like the Latter-day Saints. Methodists have creeds which a man must believe or be asked out of their church. I want the liberty of thinking and believing as I please. It feels so good not to be trammelled. It does not prove that a man is not a good man because he errs in doctrine.

The High Council undertook to censure and correct Elder Brown, because of his teachings in relation to the beasts. Whether they actually corrected him or not, I am a little doubtful, but don't care. Father Brown came to me to know what he should do about it. The subject particularly referred to was the four beasts and four-and-twenty elders mentioned in Rev. 5:8—"And when he had taken the book, the four beasts and four-and-twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints."

Father Brown has been to work and confounded all Christendom by making out that the four beasts represented the different kingdoms of God on the earth. The wise men of the day could not do anything with him, and why should we find fault? Anything to whip sectarianism, to put down priestcraft, and bring the human family to a knowledge of the truth. A club is better than no weapon for a poor man to fight with.

Father Brown did whip sectarianism, and so far so good; but I could not help laughing at the idea of God making use of the figure of a beast to represent His kingdom on the earth, consisting of men, when He could as well have used a far more noble and consistent figure. What! the Lord make use of the figure of a creature of the brute creation to represent that which is much more noble, glorious, and important—the glories and majesty of His kingdom? By taking a lesser figure to represent a greater, you missed it that time, old gentleman; but the sectarians did not know enough to detect you.

When God made use of the figure of a beast in visions to the prophets He did it to represent those kingdoms which had degenerated and become corrupt, savage and beast-like in their dispositions, even the degenerate kingdoms of the wicked world; but He never made use of the figure of a beast nor any of the brute kind to represent His kingdom.

Daniel says (ch. 7, v. 16) when he saw the vision of the four beasts, "I came near unto one of them that stood by, and asked him the truth of all this," the angel interpreted the vision to Daniel; but we find, by the interpretation that the figures of beasts had no allusion to the kingdom of God. You there see that the beasts are spoken of to represent the kingdoms of the world, the inhabitants whereof were beastly and abominable characters; they were murderers, corrupt, carnivorous, and brutal in their dispositions. The lion, the bear, the leopard, and the ten-horned beast represented the kingdoms of the world, says Daniel; for I refer to the prophets to qualify my observations which I make, so that the young elders who know so much, may not rise up like a flock of hornets and sting me. I want to keep out of such a wasp-nest.

There is a grand difference and distinction between the visions and figures spoken of by the ancient prophets, and those spoken of in the revelations of John. The things which John saw had no allusion to the scenes of the days of Adam, Enoch, Abraham or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass. See Rev. i:1-3, which is a key to the whole subject: "The revelation of Jesus Christ, which God gave unto Him, to show unto his servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John: who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein: for the time is at hand." Also Rev. iv:1. "After this I looked, and, behold, a door was opened in heaven; and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter."

The four beasts and twenty-four elders were out of every nation; for they sang a new song, saying, "Thou art worthy to take the book, and to open the seal thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation." (See Rev. 5:9.) It would be great stuffing to crowd all nations into four beasts and twenty-four elders.

Now, I make this declaration, that those things which John saw in heaven had no allusion to anything that had been on the earth previous to that time, because they were the representation of "things which must shortly come to pass," and not of what has already transpired. John saw beasts that had to do with things on the earth, but not in past ages. The beasts which John saw had to devour the inhabitants of the earth in days to come. "And I saw when the Lamb opened one of the seals; and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and beheld a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword." (Rev. 6:1, 2, 3, 4.) The book of Revelation is one of the plainest books God ever caused to be written.

The revelations do not give us to understand anything of the past in relation to the kingdom of God. What John saw and speaks of were things which he saw in heaven; those which Daniel saw were on and pertaining to the earth.

I am now going to take exceptions to the present translation of the Bible in relation to these matters. Our latitude and longitude can be determined in the original Hebrew with far greater accuracy than in the English version. There is a grand distinction between the actual meaning of the prophets and the present translation. The prophets do not declare that they saw a beast or beasts, but that they saw the image or figure of a beast. Daniel did not see an actual bear or a lion, but the images or figures of those beasts. The translation should have been rendered "image" instead of "beast," in every instance where beasts are mentioned by the prophets. But John saw the actual beast in heaven, showing to John that beasts did actually exist there, and not to represent figures of things on the earth. When the prophets speak of seeing beasts in their visions, they mean that they saw the images, they being types to represent certain things. At the same time they received the interpretation as to what those images or types were designed to represent.

I make this broad declaration, that whenever God gives a vision or an usage, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don't be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject.

I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,—strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them.

Says one, "I cannot believe in the salvation of beasts." Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere. We are not told where they came from, and I do not know; but they were seen and heard by John praising and glorifying God.

The popular religionists of the day tell us, forsooth, that the beasts spoken of in the Revelation represent kingdoms. Very well, on the same principle we can say that the twenty-four elders spoken of represent beasts; for they are all spoken of at the same time, and are represented as all uniting in the same acts of praise and devotion.

This learned interpretation is all as flat as a pancake! "What do you use such vulgar expressions for, being a prophet?" Because the old women understand it—they make pancakes. Deacon Homespun said the earth was flat as a pancake, and ridiculed the science which proved to the contrary. The whole argument is flat, and I don't know of anything better to represent it. The world is full of technicalities and misrepresentation, which I calculate to overthrow, and speak of things as they actually exist.

Again, there is no revelation to prove that things do not exist in heaven as I have set forth, nor yet to show that the beasts meant anything but beasts; and we never can comprehend the things of God and of heaven, but by revelation. We may spiritualize and express opinions to all eternity; but that is no authority.

Oh, ye elders of Israel, harken to my voice; and when you are sent into the world to preach, tell those things you are sent to tell; preach and cry aloud, "Repent ye, for the kingdom of heaven is at hand; repent and believe the Gospel." Declare the first principles, and let mysteries alone, lest ye be overthrown. Never meddle with the visions of beasts and subjects you do not understand. Elder Brown, when you go to Palmyra, say nothing about the four beasts, but preach those things the Lord has told you to preach about—repentance and baptize for the remission of sins.

He then read Rev. 13:1-8. John says, "And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast." Some spiritualizers say the beast that received the wound was Nebuchadnezzar, some Constantine, some Mohammed, and others the Roman Catholic Church; but we will look at what John saw in relation to this beast. Now for the wasp's nest. The translators have used the term "dragon" for devil. Now it was a beast that John saw in heaven, and he was then speaking of "things which must shortly come to pass;" and consequently the beast that John saw could not be Nebuchadnezzar. The beast John saw was an actual beast, and an actual intelligent being gives him his power, and his seat, and great authority. It was not to represent a beast in heaven: it was an angel in heaven who has power in the last days to do a work.

"All the world wondered after the beast," Nebuchadnezzar and Constantine the Great not excepted. And if the beast was all the world, how could the world wonder after the beast? It must have been a wonderful beast to cause all human beings to wonder after it; and I will venture to say that when God allows the old devil to give power to the beast to destroy the inhabitants of the earth, all will wonder. Verse 4 reads, "And they worshiped the dragon which gave power unto the beast; and they worshiped the beast, saying, Who is like unto the beast? Who is able to make war with him?"

Some say it means the kingdom of the world. One thing is sure, it does not mean the kingdom of the Saints. Suppose we admit that it means the kingdoms of the world, what propriety would there be in saying, Who is able to make war with my great big self? If these spiritualized interpretations are true, the book contradicts itself in almost every verse. But they are not true.

There is a mistranslation of the word dragon in the second verse. The original word signifies the devil, and not dragon, as translated. In chapter 12, verse 9, it reads, "That old serpent, called the devil," and it ought to be translated devil in this case, and not dragon. It is sometimes translated Apollyon. Everything that we have not a key-word to, we will take it as it reads. The beasts which John saw and speaks of as being in heaven, were actually living in heaven, and were actually to have power given to them over the inhabitants of the earth, precisely according to the plain reading of the revelations. I give this as a key to the elders of Israel. The independent beast is a beast that dwells in heaven, abstract [apart] from the human family. The beast that rose up out of the sea should be translated the image of a beast, as I have referred to it in Daniel's vision.

I have said more than I ever did before, except once at Ramus, and then up starts the little fellow (Charles Thompson) and stuffed me like a cock-turkey with the prophesies of Daniel, and crammed it down my throat with his finger.

At half-past eleven o'clock President Smith's lungs failed him, the wind blowing briskly at the time.

Choir sung a hymn.

Elder John Taylor rose and made a few remarks, among which were the following: "I have never said much about the beasts, &c., in my preaching. When I have done it, it has been to attract attention and keep the people from running after a greater fool than myself."

Singing and prayer.

Adjourned till two p.m.

A strong west wind; ice floating down the Mississippi seen from the stand.

Afternoon Session, two p.m.

Conference again opened; but the wind being too strong, the congregation made a temporary stand at the east end of the Temple walls, when Elder Taylor resumed his remarks on the kingdom of God being set up in the last days, which will be like the little stone cut out of the mountain.

Elder Orson Hyde said it was three years since he met with the Saints and was set apart for his mission to Jerusalem. He had traveled in the four quarters of the globe and had been among people speaking fourteen or fifteen different languages, and they all agree that some great event is close at hand.

Singing and prayer.

Sunday, 9th. Conference opened by singing, "The Spirit of God like a fire is burning."

Prayer and singing. In consequence of President Joseph Smith being afflicted in his lungs and breast, he was not able to preach, and called on Elder Joshua Grant to speak, who stated that he had just returned from a mission of three years. He had traveled through several states, and had, in company with his brother, Jedediah M. Grant, raised up a church of two hundred members. For synopsis of discourse, see Times and Seasons, Vol. iv, page 236-7.

Elder Amasa M. Lyman also preached an eloquent discourse on the Book of Mormon, resurrection of the dead, and eternal judgment. See Times and Seasons, Vol. iv, pages 218-20.

CHAPTER XVIII.

A GREAT MISSIONARY MOVEMENT—SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING MISSIONS—IMPRISONMENT OF ORRIN P. ROCKWELL—ARRIVAL OF SAINTS FROM ENGLAND—SPEECH OF THE PROPHET—INDIAN ELOQUENCE.

A Special Conference at Nauvoo.

Monday, April 10, 1843.—At 10 a.m. a special conference of elders convened and continued by adjournment from time to time till the 12th. There were present of the quorum of the Twelve, Brigham Young, president; Heber C. Kimball, William Smith, Orson Hyde, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, and Willard Richards.

The object of the conference was to ordain elders and send them forth into the vineyard to build up churches; and the following appointments were made, with united voices by the conference, agreeable to requests which were made by individuals who were acquainted with the several places which they represented:—

Names and Appointments of Elders.

James M. Munroe and Truman Gillet, Auburn, New York.

Dominicus Carter, Lockport, Indiana.

Joshua Holman and John Pierce, Madison, Indiana.

Wandall Mace and Isaac C. Haight, Orange county, New York.

William O. Clark, Richardson Settlement, Iowa.

Benjamin L. Clapp, John Blair, Wilkinson Hewitt, and Lyman O. Littlefield, Alabama.

Alonzo Whitney and J. Goodale, Dublin, Ohio.

William Eaton, Westfield, Sullivan county, New York.

Zebedee Coltrin, Graham Coltrin, and James H. Flanigan, Smith and Tazwell counties, Virginia.

Jonathan Dunham, Laurenceburgh, Indiana.

Lewis Robbins and Jacob Gates have a roving commission in Massachusetts, with leave to take their wives, but to keep out of the churches.

Stephen Markham and Truman Waite, Huron county, Ohio.

John D. Chase and A. M. Harding, Pittsfield, Vermont.

Amos B. Fuller and Cyrus H. Wheelock, Windham county, Vermont.

John S. Gleason and Henry C. Jacobs, west part of the State of New York.

Marcellus L. Bates and Norman B. Shearer, Sackets Harbor, New York.

Samuel Brown, Maryland.

Lemuel Mallory and George Slater, Washtenau county, Michigan.

Moses Wade, some county in New York, where there has not been any preaching by the Saints.

Chillion Daniels and Ebenezar Robinson, St. Lawrence county, New York.

William Brown and Daniel Cathcart, Pensacola, Florida.

Eleazar Willis, go where he likes.

John Zundall, St. Clair county, Illinois.

Crandall Dunn, Michigan.

George Middow, Waterloo, Canada.

Samuel H. Rogers and Harvey Green, Cumberland, New Jersey.

Daniel Spencer, Canada.

Elias Harmar, Chenango county, New York.

Harvey Tate, Fort Wayne, Indiana; Robert D. Foster and Jonathan Allen, Tioga county, New York.

William Wharton, of Philadelphia, Wilmington, Delaware.

Leonard Soby, Peru, Indiana.

Warner Hoops, York county, Pennsylvania.

F. D. Wilson and George W. Brandon, Dyer and Montgomery counties, Tennessee.

Elisha H. Groves and George P. Dykes, from Terre Haute to Shawneetown and Cairo, on both sides of the Wabash.

Perigrine Sessions, Oxford county, Maine.

John L. Butler and David Lewis, Lexington, Kentucky.

Charles C. Rich, Ottowa, Illinois.

William W. Rust, Worcester county, Massachusetts.

Aaron M. York, Maine.

Asaph Rice, Pontiac, Michigan.

Orson Spencer, New Haven, Connecticut.

Lorin Farr, Connecticut.

Stephen Perry, Amos B. Tomlinson, E. G. Terrill, Amos P. Rogers, Joseph Outhouse, and William Bird, Connecticut.

Francis Edwards and Charles Ryan, Jackson county, Tennessee.

Benjamin Kempton, Wheeling to Mount Vernon, Ohio.

Peter Hess, of Philadelphia, Lancaster, Pennsylvania.

Noah Curtis and Luman H. Calkins, Wayne county, New York.

Stratton Thornton and Sandford Porter, south-east part of Illinois and Indiana.

Benjamin Leland and Eden Smith, Erie county, Pennsylvania.

Samuel Swarner, Orleans county, New York.

Samuel Parker, York county, Maine.

Jacob E. Terry and Err Terry, Niagara district, Upper Canada.

Edward P. Duzette and Elisha Edwards, Loraine and Huron counties, Ohio.

Edwin Williams, Hunterdon county, New Jersey.

Jacob G. Bigler, Lewis county, Virginia.

Orlando Hovey, Franklin county, Indiana.

William B. Brink, some place in the interior of Pennsylvania, where the elders have not been.

F. B. Jacaway and Samuel Rowland, Adams county, Ohio.

Moses Tracy, Perry county, Illinois.

Alfred Brown, Chautauque county, New York.

Noah Rogers, Peter Lemons, Joseph Mount, B. W. Wilson, Addison Pratt, and John Brown, Vermont.

Samuel C. Brown to labor on the Temple.

James Caroll, Henry county, Indiana.

Levi Stewart and James Pace, Williamson and Gallatin counties, Illinois.

Edwin Clegg, Rock Island, Illinois.

John Carns, Richmond, Indiana.

Edward Bosley and Rodman Clark, Livingston county, New York.

James Hutchins and Daniel Tyler, Natchez, Mississippi.

George M. Chase, Geauga county, Ohio.

John Royce, Sing Sing, New York.

Lyman Whitney, Franklin county, Vermont.

Charles Ryan, Jacob E. Terry, Henry Moore, Samuel P. Carter, William Isherwood, Samuel Rowland, Dorr P. Curtis, Abraham S. Workman, Jeremiah Hatch, James G. Culberston, Samuel Ferrin, Samuel Crane, David Moore, William Brown, Benjamin Barber, Oliver B. Huntington, Edward Clegg, Daniel McRae, William S. Covert, William B. Brink, James Long, and William Empy were ordained elders, with this express injunction, that they quit the use of tobacco and keep the Word of Wisdom.

Almon W. Babbitt was restored to fellowship by the conference.

Elder Curtis Hodges (who has a wife in this place,) was cut off from the Church for his anti-Christian conduct in Warrick county, Indiana.

Elders James Allred, John Snider, and Aaron Johnson were appointed to administer baptism for the dead in the river while the font could not be used.

President Young instructed the elders not to go from church to church for the purpose of living themselves or begging for their families or for preaching, but to go to their places of destination, journeying among the world and preaching by the way as they have opportunity; and if they get anything for themselves, they must do it in those churches they shall build up or from the world, and not enter into other men's labors.

Several elders have been presented to us having traveled extensively the past season, preaching but little or none, living on the brethren and begging for their own emolument. Such elders, be they where they may, far or near, are instructed to repair forthwith to Nauvoo and give an account of their stewardship, and report the amount of leg service performed by them, and on their return be sure to keep out of the churches.

It is wisdom for the elders to leave their families in this place when they have anything to leave with them; and let not the elders go on their missions until they have provided for their families. No man need say again, "I have a call to travel and preach," while he has not a comfortable house for his family, a lot fenced, and one year's provisions in store, or sufficient to last his family during his mission or means to provide it.

The Lord will not condemn any man for following counsel and keeping the commandments; and a faithful man will have dreams about the work he is engaged in. If he is engaged in building the Temple, he will dream about it; and if in preaching, he will dream about that; and not, when he is laboring on the Temple, dream that it is his duty to run off preaching and leave his family to starve. Such dreams are not of God.

When I was sick last winter, some of the sisters came and whispered in my ear, "I have nothing to eat." Where is your husband? "He is gone a preaching." "Who sent him?" said I; "for the Lord never sent him, to leave his family to starve."

When the Twelve went to England, they went on a special mission, by special commandment, and they left their families sick and destitute, God having promised that they should be provided for. But God does not require the same thing of the elders now, neither does He promise to provide for their families when they leave them contrary to counsel. The elders must provide for their families.

I wish to give a word of advice to the sisters, and I will give it to my wife. I have known elders who had by some means got in debt, but had provided well for their families during their contemplated mission; and after they had taken their departure, their creditors would tease their wives for the pay due from their husbands, till they would give them the last provision they had left them, and they were obliged to subsist on charity or starve till their husbands returned. Such a course of conduct on the part of the creditor is anti-Christian and criminal; and I forbid my wife from paying one cent of my debts while I am absent attending to the things of the kingdom; and I want the sisters to act on the same principle.

Elder Orson Hyde said, if there is an elder who does not provide for his family in the unrighteous mammon, shall we commit to him the true riches, the priesthood, missions, etc.? No!

Elder Wilford Woodruff requested the elders to remember in their travels that there was a printing press in Nauvoo, and that it is in the hands of the Church, and wished the elders would procure subscribers for the papers, collect pay for the same, and forward it to the editor in cash.

Elder Heber C. Kimball instructed the elders that when they found a place where the people wanted preaching, they must stay themselves and preach, and not run away somewhere else and write to Nauvoo to have elders sent to the place they had left.

Elders Wilford Woodruff and John Taylor requested that when the elders had built up a church, they would write a brief statement of facts, unencumbered with useless matter, and forward their communication to the editor of the Times and Seasons post paid.

The elders were reminded that they need not expect any attention would be given to unpaid letters directed to the Presidency.

The elders were also reminded that although they were not sent out to be taught, but to teach, yet, if they would prosper in their missions, they must be careful to teach those things alone which would be profitable to their hearers; that they must bear their testimony of the truth of the fullness of the gospel, and preach nothing but faith and repentance to this generation; and that if they presumed to teach to babes those things which belong to men, they might expect to return to Nauvoo as destitute as they went out; but if they adhered closely to the first principles, and taught the "Word of Wisdom" more by example than by precept, walking before God and the world in all meekness and lowliness of heart, living by every word that proceedeth out of the mouth of the Lord, they might expect an abundant harvest; and as doves return to their windows in flocks when they see the storm approaching, so will multitudes, by listening to their voices, learn of the things which await the earth, and arise and flee, and return unto Mount Zion and her stakes with them who shall be seals of their ministry in the day of celestial light and glory.

BRIGHAM YOUNG, President. W. RICHARDS, Clerk.

I gave a letter of attorney to Benjamin F. Johnson to sell some of the Church property in Macedonia.

Batavia, New York, Conference.

A conference was held at Batavia, New York, on the 6th and 7th of April; Elder John P. Greene, president; R. J. Coats, Clerk. Eleven branches, one hundred sixty-seven members, one high priest, forty-eight elders, two priests, and three teachers were represented in good standing; a general spirit of enquiry prevailing. Seven elders were ordained. Elder Greene and others delivered addresses to the elders on the signs of the times, the mission of the Prophet, and the building of the Temple.

Kirtland Conference.

A conference was also held in the House of the Lord at Kirtland, at which was passed a resolution for the removal of all the Saints in that place to Nauvoo. Elder Lyman Wight, the president, preached several times, and about one hundred apostates and a few new members were baptized during the conference.

J. H. Reynolds wrote to Bishop Newel K. Whitney on the 7th as follows:

Letter of J. H. Reynolds to Newel K. Whitney—Imprisonment of Orrin P. Rockwell.

INDEPENDENCE, MO., April 7, 1843.

SIR:—At the request of Orrin Porter Rockwell, who is now confined in our jail, I write you a few lines concerning his affairs. He is held to bail in the sum of $5,000, and wishes some of his friends to bail him out. He also wishes some friend to bring his clothes to him. He is in good health and pretty good spirits. My own opinion is, after conversing with several persons here, that it would not be safe for any of Mr. Rockwell's friends to come here, notwithstanding I have written the above at his request; neither do I think bail would be taken (unless it was some responsible person well known here as a resident of this state). Any letter to Mr. Rockwell, (post paid,) with authority expressed on the back for me to open it, will be handed to him without delay. In the meantime he will be humanely treated and dealt with kindly until discharged by due course of law.

Yours, etc.,

J. H. REYNOLDS. Mr. Newel K. Whitney.

The plague appeared at Alexandria, Mansourah, and Damietta, making great ravages.

Tuesday, 11.—In the office most of the day. Some rain and wind.

A volcano broke out near Konigshutte, in Silesia.

Wednesday, 12.—In conversation with Mr. Gillet concerning the Hotchkiss purchase.

Overseer of Work on the Temple Appointed.

In consequence of misunderstanding on the part of the Temple committee, and their interference with the business of the architect, I gave a certificate to William Weeks to carry out my designs and the architecture of the Temple in Nauvoo, and that no person or persons shall interfere with him or his plans in the building of the Temple.

Arrival of Saints from England.

Before the elders' conference closed,^[A] the steamer Amaranth appeared in sight of the Temple, coming up the river, and about noon landed her passengers at the wharf opposite the old post office building, consisting of about two hundred and forty Saints from England, under the charge of Elder Lorenzo Snow, who left Liverpool last January, after a mission of nearly three years. With a large company of the brethren and sisters I was present to greet the arrival of our friends, and gave notice to the new-comers to meet at the Temple tomorrow morning at ten o'clock, to hear instructions.

[Footnote A: The conference of the elders continued from the 10th of April to the 12th, it will be remembered. See page 347.]

After unloading the Saints, the Amaranth proceeded up the river, being the first boat up this season.

About five p.m. the steamer Maid of Iowa hauled up at the Nauvoo House landing, and disembarked about two hundred Saints, in charge of Elders Parley P. Pratt and Levi Richards. These had been detained at St. Louis, Alton, Chester, etc., through the winter, having left Liverpool last fall. Dan Jones, captain of the Maid of Iowa, was baptized a few weeks since: he has been eleven days coming from St. Louis, being detained by ice. I was present at the landing and the first on board the steamer, when I met Sister Mary Ann Pratt (who had been to England with Brother Parley,) and her little daughter, only three or four days old. I could not refrain from shedding tears.

So many of my friends and acquaintances arriving in one day kept me very busy receiving their congratulations and answering their questions. I was rejoiced to meet them in such good health and fine spirits; for they were equal to any that had ever come to Nauvoo.

Thursday, 13.—Municipal Court met at nine a.m. to hear the case of Dana v. Brink on appeal, but adjourned the case to the 19th.

At ten a.m. the emigrants and a great multitude of others assembled at the Temple. Choir sung a hymn; prayer by Elder Heber C. Kimball; when I addressed the Saints. [The following synopsis was written by Willard Richards:]

Remarks of the Prophet to the Saints Newly Arrived from England.

I most heartily congratulate you on your safe arrival in Nauvoo, and on your safe deliverance from all the dangers and difficulties you have had to encounter on the way; but you must not think that your tribulations are ended. This day I shall not address you on doctrine, but concerning your temporal welfare.

Inasmuch as you have come up here, essaying to keep the commandments of God, I pronounce the blessings of heaven and earth upon you; and inasmuch as you will follow counsel, act wisely and do right, these blessings shall rest upon you so far as I have power with God to seal them upon you.

I am your servant, and it is only through the Holy Ghost that I can do you good. God is able to do His own work.

We do not present ourselves before you as anything but your humble servants, willing to spend and be spent in your service; and therefore we shall dwell upon your temporal welfare on this occasion.

In the first place, where a crowd is flocking from all parts of the world, of different minds, religions, &c., there will be some who do not live up to the commandments; there will be some designing characters who would turn you aside and lead you astray. You may meet speculators who would get away your property; therefore it is necessary that we should have an order here, and when emigrants arrive, instruct them concerning these things. If the heads of the Church have laid the foundation of this place, and have had the trouble of doing what has been done, are they not better qualified to tell you how to lay out your money than those who have had no interest in the work whatever?

Some start [in faith] on the revelations to come here. Before they arrive, they get turned away, or meet with speculators who get their money for land with bad titles, and lose all their property; then they come and make their complaints to us, when it is too late to do anything for them. The object of this meeting is to tell you these things; and then, if you will pursue the same course, you must bear the consequences of your own folly.

There are several objects in your coming here. One object has been to bring you from sectarian bondage; another object was to bring you from national bondage to where you can be planted in a fertile soil. We have brought you into a free government,—not that you are to consider yourselves outlaws. By free government we do not mean that a man has a right to steal, rob, &c.; but

"How then shall they call on Him in whom they have not believed? And how shall they hear without a preacher? And how shall they preach except they be sent?"

God may translate the scriptures by me if He chooses. Faith comes by hearing the word of God. If a man has not faith enough to do one thing, he may have faith to do another: if he cannot remove a mountain, he may heal the sick. Where faith is there will be some of the fruits: all gifts and power which were sent from heaven, were poured out on the heads of those who had faith.

You must have a oneness of heart in all things, and then you shall be satisfied one way or the other before you have done with us.

There are a great many old huts here, but they are all new; for our city is not six or seven hundred years old, as those you came from. This city is not four years old; it is only a three-year old last fall: there are very few old settlers.

I got away from my keepers in Missouri; and when I came to these shores, I found four or five hundred families who had been driven out of Missouri without houses or food; and I went to work to get meat and flour to feed them. The people were not afraid to trust me, and I went to work and bought all this region of country, and I cried out, "Lord, what wilt Thou have me to do?" And the answer was, "Build up a city and call my Saints to this place;" and our hearts leap with joy to see you coming here. We have been praying for you all winter from the bottom of our hearts, and we are glad to see you. We are poor, and cannot do by you as we would; but we will do for you all we can. It is not expected that all of you can locate in the city. There are some who have money and who will build and hire others. Those who cannot purchase lots can go out into the country; the farmers want your labor. No industrious man need suffer in this land. The claims of the poor on us are such that we have claim on your good feelings, for your money to help the poor; and the Church debts also have their demands to save the credit of the Church. This credit has been obtained to help the poor and keep them from starvation, &c. Those who purchase Church land and pay for it, this shall be their sacrifice.

Men of considerable means who were robbed of everything in the state of Missouri, are laboring in this city for a morsel of bread; and there are those who must have starved, but for the providence of God through me. We can beat all our competitors in lands, price and everything; we have the highest prices and best lands, and do the most good with the money we get. Our system is a real smut machine, a bolting machine; and all the shorts, bran and smut runs away, and all the flour remains with us. Suppose I sell you land for ten dollars an acre, and I gave three, four or five dollars per acre; then some persons may cry out, "You are speculating." Yes. I will tell how: I buy other lands and give them to the widow and the fatherless. If the speculators run against me, they run against the buckler of Jehovah. God did not send me up as he did Joshua. In the former days God sent His servants to fight; but in the last days, He has promised to fight the battle Himself. God will deal with you Himself, and I will bless or curse you as you behave yourselves. I speak to you as one having authority, that you may know when it comes, and that you may have faith and know that God has sent me.

Some persons may perhaps inquire which is the most healthful location. I will tell you. The lower part of the town is most healthful. In the upper part of the town are the merchants, who will say that I am partial, &c.; but the lower part of the town is much the most healthful; and I tell it you in the name of the Lord. I have been out in all parts of the city, and at all hours of the night to learn these things. The doctors in this region don't know much; and the lawyers, when I speak about them, begin to say, "We will denounce you on the stand." But they don't come up; and I take the liberty to say what I have a mind to about them. Doctors won't tell you where to go to be well; they want to kill or cure you, to get your money. Calomel doctors will give you calomel to cure a sliver in the big toe; and they do not stop to know whether the stomach is empty or not; and calomel on an empty stomach will kill the patient. And the lobelia doctors will do the same. Point me out a patient and I will tell you whether calomel or lobelia will kill him or not, if you give it.

The Mississippi water is more healthful to drink than the spring water, but you had better dig wells from fifteen to thirty feet deep, and then the water will be wholesome. There are many sloughs on the islands from whence miasma arises in the summer and is blown over the upper part of the city; but it does not extend over the lower part of the city. All those persons who have not been accustomed to living on a river or lake, or large pond of water, I do not want to stay on the banks of the river. Get away to the lower part of the city, or back to the hill where you can get good well water. If you feel any inconvenience, take some mild physic two or three times, and follow that up with some good bitters. If you cannot get anything else, take a little salts and cayenne pepper. If you cannot get salts, take ipecacuanha, or gnaw down a butternut tree, or use boneset or horehound.

Those who have money, come to me, and I will let you have lands; and those who have no money, if they will look as well as I do, I will give them advice that will do them good. I bless you in the name of Jesus Christ. Amen.

Hyrum Smith made some remarks concerning the prophets. Every report in circulation not congenial to good understanding is false—false as the dark regions of hell.

Closed by singing and prayer.

After meeting, many of the Saints repaired to the landing at the Nauvoo House. The steamer, Maid of Iowa, arrived from Keokuk, where it went last night after the freight which it had left to enable it to get over the rapids.

I was among them until about three o'clock. When the boat left, I walked home with Brother Kimball.

Eighteen vessels wrecked on the Irish coast by the easterly winds.

The gunpowder mills at Waltham-Abbey, England, exploded, killing seven persons.

The Siamese twins, Chang and Eng, married the two sisters, Sarah and Adelaide Yates, of Wilkes county, North Carolina.

Friday, 14.—Rode out to my farm and to the prairie with some of the emigrants; sold twenty acres of land; and when I was again riding out in the evening, broke the carriage on the side hill, when we all returned home on foot.

I give the following speech, entire, copied from the National Intelligencer, as a specimen of the way the seed of Joseph are being "wasted before the Gentiles."

Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the Mississippi, in Reply to the Agent of the U. S.

BROTHER:—We have heard you talk as from the lips of our father, the great white chief at Washington, and my people have called upon me to speak to you. The red man has no books; and when he wishes to make known his views like his fathers before him he speaks from his mouth. He is afraid of writing. When he speaks he knows what he says. The Great Spirit hears him. Writing is the invention of the pale faces; it gives birth to error and to feuds. The Great Spirit talks. We hear him in the thunder, in the rushing winds and the mighty waters. But he never writes.

Brother: When you were young, we were strong. We fought by your side, but our arms are now broken. You have grown large. My people have become small.

Brother: My voice is weak: you can scarcely hear me. It is not the shout of a warrior, but the wail of an infant. I have lost it in mourning for the misfortunes of my people. These are their graves, and in those aged pines you hear the ghosts of the departed. Their ashes are here, and we have been left to protect them. Our warriors are nearly all gone to the far country west; but here are our dead. Shall we go, too, and give their bones to the wolves?

Brother: Two sleeps have passed since we heard you talk. We have thought upon it. You ask us to leave our country, and tell us it is our father's wish. We would not desire to displease our father. We respect him, and you, his child. But the Choctaw always thinks. We want time to answer.

Brother: Our hearts are full. Twelve winters ago our chiefs sold our country. Every warrior that you see here was opposed to the treaty. If the dead could have been counted, it would never have been made; but, alas! though they stood around, they could not be seen or heard. Their tears came in the rain drops, and their voices in the wailing wind. But the pale face knew it not, and our land was taken away.

Brother: We do not now complain. The Choctaw suffers, but he never weeps. You have the strong arm, and we cannot resist. But the pale face worships the Great Spirit. So does the red man. The Great Spirit loves truth. When you took our country you promised us land. There is your promise in the book. Twelve times have the trees dropped their leaves, and yet we have received no land. Our houses have been taken from us. The white man's plough turns up the bones of our fathers. We dare not kindle up our fires; and yet you said we might remain, and you would give us land.

Brother: Is this truth? But we believe now our great father knows our condition, he will listen to us. We are as mourning orphans in our country; but our father will take us by the hand. When he fulfills his promise, we will answer his talk. He means well. We know it. But we cannot think now. Grief has made children of us. When our business is settled, we shall be men again, and talk to our great father about what he has promised.

Brother: You stand in the moccasins of a great chief; you speak the words of a mighty nation, and your talk was long. My people are small. Their shadow scarcely reaches to your knee. They are scattered and gone. When I shout, I hear my voice in the depths of the woods, but no answering shouts come back. My words, therefore, are few. I have nothing more to say, but to tell what I have said to the tall chief of the pale faces, whose brother (William Tyler, of Virginia, brother to the president of the United States, recently appointed one of the Choctaw commissioners) stands by your side.

CHAPTER XIX.

THE PROPHET ON THE RESURRECTION—DIRECTIONS GIVEN AS TO THE LABORS OF THE TWELVE ET AL.—THE KINDERHOOK PLATES—FIRST ISSUE OF "THE NAUVOO NEIGHBOR"—NEW MISSION APPOINTMENTS.

Saturday, April 15, 1843.—Attended court-martial which was held at my house.

In the evening rode out in my carriage with Emma.

A conference was held at Vinalhaven, Fox Island, Maine, when four branches, consisting of one hundred and twenty-eight members, four elders, five priests, six teachers and three deacons, were represented. Quite a number have been recently baptized.

Sunday, 16.—Meeting at the Temple at 10 a.m. I read Brother Parley P. Pratt's letter to the editor of the Times and Seasons, concerning the death of Lorenzo Dow Barnes, who died in England, December 20, 1842; and I remarked that I read it because it was so appropriate to all who had died in the faith. [The following was reported by W. Richards and W. Woodruff.]

Remarks of the Prophet on the Death of Lorenzo D. Barnes—The Resurrection.

Almost all who have fallen in these last days in the Church have fallen in a strange land. This is a strange land to those who have come from a distance.

We should cultivate sympathy for the afflicted among us. If there is a place on earth where men should cultivate the spirit and pour in the oil and wine in the bosoms of the afflicted, it is in this place; and this spirit is manifest here; and although a stranger and afflicted when he arrives, he finds a brother and a friend ready to administer to his necessities.

I would esteem it one of the greatest blessings, if I am to be afflicted in this world to have my lot cast where I can find brothers and friends all around me. But this is not the thing I referred to: it is to have the privilege of having our dead buried on the land where God has appointed to gather His Saints together, and where there will be none but Saints, where they may have the privilege of laying their bodies where the Son of Man will make His appearance, and where they may hear the sound of the trump that shall call them forth to behold Him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. There is something good and sacred to me in this thing. The place where a man is buried is sacred to me. This subject is made mention of in the Book of Mormon and other scriptures. Even to the aborigines of this land, the burying places of their fathers are more sacred than anything else.

When I heard of the death of our beloved Brother Barnes, it would not have affected me so much, if I had the opportunity of burying him in the land of Zion.

I believe those who have buried their friends here, their condition is enviable. Look at Jacob and Joseph in Egypt, how they required their friends to bury them in the tomb of their fathers. See the expense which attended the embalming and the going up of the great company to the burial.

It has always been considered a great calamity not to obtain an honorable burial: and one of the greatest curses the ancient prophets could put on any man, was that he should go without a burial.

I have said, Father, I desire to die here among the Saints. But if this is not Thy will, and I go hence and die, wilt thou find some kind friend to bring my body back, and gather my friends who have fallen in foreign lands, and bring them up hither, that we may all lie together.

I will tell you what I want. If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, "My father," and he will say, "My son, my son," as soon as the rock rends and before we come out of our graves.

And may we contemplate these things so? Yes, if we learn how to live and how to die. When we lie down we contemplate how we may rise in the morning; and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each other's embrace and renew their conversation.

Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy when they come forth, which they possessed or anticipated here.

So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand and said to each other, "My father, my son, my mother, my daughter, my brother, my sister." And when the voice calls for the dead to arise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister; and when they are by my side, I embrace them and they me.

It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind.

Oh! how I would delight to bring before you things which you never thought of! But poverty and the cares of the world prevent. But I am glad I have the privilege of communicating to you some things which, if grasped closely, will be a help to you when earthquakes bellow, the clouds gather, the lightnings flash, and the storms are ready to burst upon you like peals of thunder. Lay hold of these things and let not your knees or joints tremble, nor your hearts faint; and then what can earthquakes, wars and tornadoes do? Nothing. All your losses will be made up to you in the resurrection, provided you continue faithful. By the vision of the Almighty I have seen it.

More painful to me are the thoughts of annihilation than death. If I have no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and I should go down to my grave.

The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy.

God has revealed His Son from the heavens and the doctrine of the resurrection also; and we have a knowledge that those we bury here God will bring up again, clothed upon and quickened by the Spirit of the great God; and what mattereth it whether we lay them down, or we lay down with them, when we can keep them no longer? Let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter.

Hosanna, hosanna, hosanna to Almighty God, that rays of light begin to burst forth upon us even now. I cannot find words in which to express myself. I am not learned, but I have as good feelings as any man.

O that I had the language of the archangel to express my feelings once to my friends! But I never expect to in this life. When others rejoice, I rejoice; when they mourn, I mourn.

To Marcellus Bates let me administer comfort. You shall soon have the company of your companion in a world of glory, and the friends of Brother Barnes and all the Saints who are mourning. This has been a warning voice to us all to be sober and diligent and lay aside mirth, vanity and folly, and to be prepared to die tomorrow. [President Smith preached about two hours.]

Erastus Snow said that he was a boarder with President Joseph Smith the first week he was in Nauvoo: he helped to carry the chain for the surveyor, and helped to lay out the first city lot.

President Joseph Smith said: "As president of this house, I forbid any man leaving just as we are going to close the meeting. He is no gentleman who will do it. I don't care who does it, even if it were the king of England. I forbid it."

Dismissed with singing, and prayer by John Taylor.

I received a letter from the postoffice, of which the following is a copy:

A Canard.

WASHINGTON, D.C., March 31, 1841.

SIR:—You stand accused of high treason. You will deliver yourself up to the governor at Springfield, Illinois, in order to be tried before the Supreme Court of the United States next term.

The governor of Illinois will be directed to take you in custody, if you will not deliver yourself up.

The president will issue a proclamation against you, if you obey not this order by May 1, 1843.

Respectfully yours, HUGH L. LEGARE Attorney-General.

Joseph Smith, Esq.

This letter was superscribed, "By order of J. Tyler, President of the United States."

I insert this letter in my history to show a specimen of the many despicable falsehoods resorted to by the enemies of the truth to annoy me and my friends.

Monday, 17.—Rain last night, green grass begins to appear.

Sundry Movements of the Prophet.

Walked out in the city with William Clayton. Visited Elder John Taylor, and gave him some instructions about the letter purporting to come from Attorney-General Legare, also called on Samuel Bennett in relation to the house he lived in, above the old burying ground; returned home, and conversed with Elder Erastus Snow. Received from Parley P. Pratt fifty gold sovereigns for the Temple and Nauvoo House; also received eighty-seven pounds from the English brethren for land. At half-past five p.m., called at the printing office for a short time, when I returned home and listened to the reading of a synopsis of my sermon of last Sabbath.

Advices from Guadeloupe state that up to the 25th of March forty-five hundred bodies had been dug out of the ruins of Point-a-Pitre, and twenty-two hundred of the wounded by the late earthquake were in the hospital at Basse-Terre, and that five other shocks had been subsequently felt.

John C. Bennett Lecturing.

Elder E. M. Webb writes that he has been laboring with success in several counties in Michigan, when he came to Comstock, in Kalamazoo county, Dr. John C. Bennett was lecturing in Kalamazoo, the shire town, and was told that there was a Mormon Elder in the neighborhood. Bennett said, "That is one of Joe Smith's destroying angels, who is come to kill me;" and he left in such haste that he forgot to pay his tavern bill, also the poor Presbyterians for lighting and warming the house for him. Elder Webb commenced preaching there, baptized twenty-four and organized a branch.

One hundred barrels, or ten thousand pounds of gunpowder were deposited in fifteen separate chambers and simultaneously fired, with complete success, in the Abbot's Cliff, Dover, England.

Tuesday, 18.—Signed an appointment to John F. Cowan of Shokoquon, as one of my aides-de-camp, as a lieutenant-general of the Nauvoo Legion, and conversed with him.

Rode out on the prairie. Sold one hundred and thirty acres of land to the English brethren and took a bond from John T. Barnett for two lots.

Signed a transcript of the mayor's docket, Thompson vs. Dixon.

Visit Pottawatamie Indians.

In the evening had a talk with three Indian chiefs, who had come as a delegation from the Pottawatamie tribe, who complained of having their cattle, horses, &c., stolen. They were much troubled, and wanted to know what they should do. They had borne their grievances patiently.

The quorum of the Twelve met in my office.

Wednesday, 19.—Went to the office at nine o'clock, to attend a municipal court in case of Dana vs. Dr. Brink, on appeal from mayor's decision of March 10.

Mayor's Court at Nauvoo.

At half past nine called to order and issued an attachment against William Marks, George W. Harris, Orson Spencer, Gustavus Hills, Daniel H. Wells, Hiram Kimball, and Newel K. Whitney, associate-justices, to bring them before the court forthwith to answer for contempt. Aldermen Harris, Spencer, Hills and Whitney appeared, and were excused upon condition of their paying the costs of attachment and marshal's fees. Daniel H. Wells was excused on account of absence from the city.

Half-past twelve p.m. court opened, original papers being called for. The clerk (James Sloan) inquired if the execution would issue from the court. "Sit down," said the mayor, "and attend to your own business. If anything is wanted you will be told time enough." Counsel for Brink moved that the case be dismissed for want of jurisdiction in the court below. Much law was quoted on both sides.

The court decided that the mayor had jurisdiction but the municipal court had not, being authorized only by the charter to try appeals in cases arising under the ordinances of the city. The case arose under the statutes of Illinois, and should have been appealed directly to the Circuit Court, and dismissed the appeal accordingly; and then stated that a legal bond for appeal was not presented till after the twenty days had expired, and therefore it could not now be legally appealed to the Circuit Court.

After adjournment, while conversing with Dr. Brink and Mr. Marr, I told them I had been called to thousands of cases in sickness, and I have never failed in administering comfort where the patient has thrown himself unreservedly on me, and the reason is that I never prescribed anything that would injure the patient, if it did him no good.

I have lost a father, brother, and child, because in my anxiety I depended more on the judgment of other men than my own, while I have raised up others who were lower than they were. By-the-by, I will say that that man, (pointing to Levi Richards) is the best physician I have ever been acquainted with. People will seldom die of disease, provided we know it seasonably, and treat it mildly, patiently and perseveringly, and do not use harsh means.

It is like the Irishman's digging down the mountain. He does not put his shoulder to it to push it over, but puts it in his wheelbarrow, and carries it away day after day, and perseveres in it until the whole mountain is removed. So we should persevere in the use of simple remedies, and not push against the constitution of the patient, day after day; and the disease will be removed and the patient saved. It is better to save the life of a man than to raise one from the dead.

At three p.m. I met with Brigham Young, William Smith, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor, Geo. A. Smith, and Willard Richards, of the quorum of the Twelve, in my office, and told them to go in the name of the Lord God of Israel, and tell Lucien Woodworth to put the hands on the Nauvoo House, and begin the work, and be patient till means can be provided.

Call on the inhabitants of Nauvoo, and get them to bring in their means, then go to La Harpe and serve them the same. Thus commence your career, "and never stand still the Master appears:" for it is necessary the house should be built. Out of the stock that is handed to me, you shall receive as you have need; for the laborer is worthy of his hire.

I hereby command the hands to go to work on the house. Tell Woodworth to put them on and he shall be backed up in it. You must get cash, property, lands, horses, cattle, flour, corn, wheat, &c. The grain can be ground in this place.

If you can get hands onto the Nauvoo House, it will give such an impetus to the work, that it will take all the devils out of hell to stop it.

Let the Twelve Apostles keep together. You will do more good to keep together, not travel together all the time, but meet in conference from place to place, and associate together, and not be found long apart from each other. Then travel from here to Maine, till you make a perfect highway for the Saints.

It is better for you to be together; for it is difficult for a man to have strength of lungs and health to be instant in season and out of season, under all circumstances; and you can assist each other. And when you go to spend a day or two in a place, you will find the people will gather together in great companies. If twelve men cannot build that house, they are poor tools.

President Young asked if any of the Twelve should go to England.

I replied—No! I don't want the Twelve to go to England this year. I have sent them to England, and they have broken the ice, and done well. And now I want to send some of the elders and try them.

Lorenzo Snow may stay at home till he gets rested. The Twelve must travel to save their lives. I feel all the veins and strata necessary for the Twelve to move in to save their lives.

You can never make anything out of Benjamin Winchester if you take him out of the channel he wants to be in. Send Samuel James to England, thus saith the Lord; also Reuben Hedlock; he ought to be a heavenly messenger wherever he goes. You need not be in a hurry. Send these two now; and when you think of some others, send them.

John Taylor, I believe you can do more good in the editorial department than preaching. You can write for thousands to read; while you can preach to but a few at a time. We have no one else we can trust the paper with, and hardly with you, for you suffer the paper to come out with so many mistakes.

Parley may stay at home and build his house.

Brother George A. Smith, I don't know how I can help him to a living, but to let him go and preach. If he will go, his lungs will hold out. The Lord will give him a good pair of lungs yet.

Wilford Woodruff can be spared from the printing office. If you both stay, you will disagree. I want Orson Pratt should go.

Brother Brigham asked if he should go. Yes, go.

I want John E. Page to be called away from Pittsburgh, and a good elder sent in his place. If he stays there much longer, he will get so as to sleep with his granny, he is so self-righteous. When he asked to go back there, he was going to tear up all Pittsburgh; and he cannot even get money enough to pay postage on his letters, or come and make us a visit.

Orson Hyde can go and travel; and I want you all to meet in Boston.

I want Elder Willard Richards to continue in the History at present. Perhaps he will have to travel some to save his life. The History is going out by little and little, in the papers, and cutting its way; so that, when it is completed, it will not raise a persecution against us.

When Lyman Wight comes home from Kirtland, I intend to send him right back again.

William Smith is going East with his sick wife.

Brother Kimball will also travel.

I want you to cast up a highway for the Saints from here to Maine.

Don't be scared about the Temple. Don't say anything against it, but make all men know that your mission is to build up the Nauvoo House.

It is not necessary that Jedediah and Joshua Grant should be ordained High Priests in order to preside. They are too young. They have got into Zebedee Coltrin's habit of clipping half their words, and I intend to break them of it. If a high priest comes along, and goes to snub either of them in their presidency, because they are Seventies, let them knock the man's teeth down his throat—I mean spiritually. You shall make a mighty wake as you go.

William Clayton, tell the Temple committee to put hands enough on that house (on the diagonal corner from the brick store), and finish it right off. The Lord hath need of other houses as well as a Temple.

I can sell $10,000 worth of property this spring, I will meet you at any conference in Maine, or any conference where you are, and stay as long as it is wisdom.

Take Jacob Zundall and Frederick H. Moeser, and tell them never to drink a drop of ale, wine, or any spirit, only that which flows right out from the presence of God; and send them to Germany; and when you meet with an Arab, send him to Arabia; when you find an Italian, send him to Italy; and a Frenchman, to France; or an Indian, that is suitable, send him among the Indians. Send them to the different places where they belong. Send somebody to Central America and to all Spanish America; and don't let a single corner of the earth go without a mission.

Write to Oliver Cowdery and ask him if he has not eaten husks long enough? If he is not almost ready to return, be clothed with robes of righteousness, and go up to Jerusalem? Orson Hyde hath need of him. (A letter was written accordingly.)

I returned home about half-past four p.m.

This evening located the site for a music hall on lot 4, block 67, on the corner of Woodruff and Young streets.

By a certificate of William Smith, of this date, we learn that Elder Benjamin Winchester has recently published a synopsis of concordance to the scriptures.

Thursday, 20.—I went out with Brother Manhard to show him some lots, and settled with him; and afterwards heard read a proof sheet of the elders' conference.

Sidney Rigdon's Alarm.

Elder Rigdon received a letter last Sunday, informing him that the Nauvoo post office was abolished. He foolishly supposed it genuine, neglected his duty, and started for Carthage to learn more about it, but was met by Mr. Hamilton, an old mail contractor, who satisfied him it was a hoax; and he returned home, and the mail arrived as usual today.

Friday, 21.—I rode out in the city, and in the afternoon went to my farm.

There was an officer's drill of the Nauvoo Legion.

Nauvoo Legion Drill.

Saturday, 22.—The cohorts of the legion were in exercise this day. My staff came out with me, and spent the day in riding, exercising, and organizing, and sitting in court-martial, to ascertain to what staff Robert D. Foster, Surgeon-General, Hugh McFall, Adjudant-General, and Daniel H. Wells, Commissary-General, belonged.

Sunday, 23.—Nine to ten a.m. at home; heard read Truthiana, No. 6, also the minutes of special conference, which I revised.

Special Conference.

Eleven, a.m., meeting at the Temple-stand; Brigham Young, Parley P. Pratt, Orson Pratt, Orson Hyde, George A. Smith, and Willard Richards present.

Orson Hyde prayed.

President Brigham Young preached on the subject of salvation, and the Twelve commenced their mission to build the Nauvoo House. For the salvation of the Church it was necessary that the public buildings should be erected, etc.

Parley P. Pratt preached in the afternoon, showing the rapid progress of Nauvoo during the past three years.

Peter Haws called for twenty-five hands to go with him to the Pine country, to get lumber for the Nauvoo House.

President Brigham Young instructed the laborers on the Nauvoo House to commence next morning, even if they had to beg food of their neighbors to commence with; and requested families to board hands till means could be procured.

Monday, 24.—In the morning I took my children a pleasure ride in the carriage.

Visit of the Twelve to Augusta, Iowa.

At one p.m. President Brigham Young, Heber C. Kimball, Orson Hyde, John Taylor, George A. Smith, Wilford Woodruff, and Willard Richards met in council in my office, and agreed to go to Augusta, Iowa, to spend the next Sabbath and devise means to secure the property which has been purchased of Moffat by the Nauvoo House trustees, and voted John Cairnes go on a mission to England; Peter Haws and James Brown to Tuscaloosa, Alabama; that Elder Murray Seaman be instructed to return home immediately; and that Mr. Lucien Woodworth be respectfully requested immediately to furnish the Twelve with a draft of the exterior and interior of the Nauvoo House.

Prince Louis Napoleon, claimant of the imperial throne of France, writes from his prison at Ham to the Parisian journals—"I would prefer captivity on the French soil to freedom in exile."

Tuesday, 25.—In the office in the morning, and heard read the proceedings of the Twelve Apostles yesterday.

Lucius N. Scovil and other Masons came to see me concerning Henry G. Sherwood, when I was told that Grand Master G. M. Nye was dead, which caused the following remark:—

The Prophet's Remarks on G. M. Nye.

When Nye was here trying to pull me by the nose and trample on me, I enquired of the Lord if I was to be led by the nose and cuffed about by such a man. I received for answer, "Wait a minute." Nye is dead; and any man or Mason who attempts to ride me down and oppress me will run against the boss of Jehovah's buckler and will be quickly moved out of the way. Nye was a hypocritical Presbyterian preacher, and was known to have committed adultery in this city and violated his oath as a Master Mason. He started an opposition lodge on the hill, called the Nye Lodge; on which subject I said, they will do us all the injury they can; but let them go ahead, although it will result in a division of the lodge. Nye, fearing the penalty of the city ordinances on adultery, speedily fled from Nauvoo, and soon after died suddenly in Iowa.

At three-and-a-quarter p.m. rain fell in torrents, and wind blew strong from the north west. Several barns were blown down. So dark for fifteen minutes, could not see to write. Considerable hail fell. The creeks rose very high. The land covered with water.

Wednesday, 26.—At home. Squally and cold weather.

Received of Wilford Woodruff a deed of north half of lot 4, block 12, on Kimball's second addition, valued at $50 on tithing.

Thursday, 27.—At eleven a.m. sat in mayor's court, when Jonathan Ford proved a stolen horse to be his.

Visited at Brother Heber C. Kimball's with William Clayton.

The Nye Lodge was installed on the hill.

English state documents show an annual loss of £3,000,000 and 1,000 lives on the coast of Portsmouth, for want of harbors of refuge.

Friday, 28.—At home.

Saturday, 29.—Rode out to the prairie with my brothers, William and Samuel, and John Topham, and apportioned a lot between Sister Mullholland and John Scott.

Elders Brigham Young, Heber C. Kimball, Wilford Woodruff, George A. Smith, Joseph Young, and Peter Haws rode to Augusta, Iowa.

Sunday, 30.—The brethren held a meeting at Augusta, and had a good time. About 200 Saints were present. Augusta is a flourishing little town. There are three saw mills and two flour mills, having excellent water privileges.

At ten a.m. a trial commenced before the First Presidency, Graham Coltrin v. Anson Matthews, being an appeal from the High Council on complaint—

Minutes of a High Council Meeting—Coltrin vs. Matthews.

First, for a failure in refusing to perform according to contract respecting the sale of a piece of land by him [Matthews] sold to me [Coltrin]. Second for transferring his [Matthews] property in a way to enable him to bid defiance to the result and force of law, and to evade the aforesaid contracts, thereby wronging me [Coltrin] out of my just claim to the same; and also for lying, etc.

Witnesses for plaintiff—Henry G. Sherwood, N. G. Blodgett, Zebedee Coltrin, Father Coltrin.

Witnesses for the defense—Two affidavits of George Reads, Mrs. Matthews, Brother Browett, Samuel Thompson, Richard Slater.

Decision of the Council is that the charges are not sustained.

Monday, May, 1.—I rode out with Lucien Woodworth, and paid him £20 for the Nauvoo House, which I borrowed of William Allen.

Comment of the Prophet on the Kinderhook Plates.

I insert fac-similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. Robert Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton and were covered on both sides with ancient characters.

I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth.

I quote the following editorial from the Times and Seasons:—

ANCIENT RECORDS.

Circumstances are daily transpiring which give additional testimony to the authenticity of the Book of Mormon. A few years ago, although supported by indubitable, unimpeachable testimony, it was looked upon in the same light by the world in general, and by the religious world in particular, as the expedition of Columbus to this continent was by the different courts that he visited, and laid his project before. The literati looked upon his expedition as wild and visionary, they suspected very much the integrity of his pretensions, and looked upon him—to say the least—as a fool, for entertaining such wild and visionary views. The royal courts aided by geographers, thought it was impossible that another continent should or could exist; and they were assisted in their views by the learned clergy, who, to put the matter beyond all doubt, stated that it was contrary to Scripture; that the apostles preached to all the world, and that as they did not came to America, it was impossible that there should be any such place. Thus at variance with the opinions of the great, in opposition to science and religion, he set sail, and actually came to America; it was no dream, no fiction; but a solid reality; and however unphilosophical and infidel the notion might be, men had to believe it; and it was soon found out that it would agree both with religion and philosophy.

So when the Book of Mormon first made its appearance among men, it was looked upon by many as a wild speculation, and that it was dangerous to the interest and happiness of the religious world. But when it was found to teach virtue, honesty, integrity, and pure religion, this objection was laid aside as being untenable.

We were then told that the inhabitants of this continent were and always had been a rude, barbarous race, uncouth, unlettered, and without civilization. But when they were told of the various relics that have been found indicative of civilization, intelligence, and learning,—when they were told of the wealth, architecture, and splendor of ancient Mexico,—when recent developments proved beyond a doubt that there are ancient ruins in Central America, which, in point of magnificence, beauty, strength, and architectural design, vie with any of the most splendid ruins on the Asiatic Continent,—when they could trace the fine delineations of the sculptor's chisel on the beautiful statue, the mysterious hieroglyphic, and the unknown character, they began to believe that a wise, powerful, intelligent, and scientific race had inhabited this continent; but still it was improbable—nay almost impossible, notwithstanding the testimony of history to the contrary, that anything like plates could have been used anciently, particularly among this people.

The following letter and certificate will perhaps have a tendency to convince the skeptical that such things have been used and that even the obnoxious Book of Mormon may be true. And as the people in Columbus' day were obliged to believe that there was such a place as America, so will the people in this day be obliged to believe, however reluctantly, that there may have been such plates as those from which the Book of Mormon was translated.

Mr. Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac-simile of the plates and characters in this number. We are informed however, that he purposes returning with them for translation, if so, we may be able yet to furnish our readers with it.

It will be seen by the annexed statement of the Quincy Whig, that there are more dreamers and money-diggers than Joseph Smith in the world; and the worthy editor is obliged to acknowledge that this circumstance will go a good way to prove the authenticity of the Book of Mormon. He further states that "if Joseph Smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man living." We think that he has done that already in translating and publishing the Book of Mormon, and would advise the gentleman and all interested to read for themselves and understand. We have no doubt, however, but Mr. Smith will be able to translate them.

To the Editor of the Times and Seasons.

On the 16th of April last, a respectable merchant, by the name of Robert Wiley, commenced digging in a large mound near this place; he excavated to the depth of ten feet and came to rock. About that time the rain began to fall, and he abandoned the work.

[Note: Hieroglyphic representations inserted here.]

On the 23rd, he and quite a number of the citizens, with myself, repaired to the mound; and after making ample opening, we found plenty of rock, the most of which appeared as though it had been strongly burned; and after removing full two feet of said rock, we found plenty of charcoal and ashes; also human bones that appeared as though they had been burned; and near the encephalon a bundle was found that consisted of six plates of brass of a bell shape, each having a hole near the small end, and a ring through them all, and clasped with two clasps. The rings and clasps appeared to be iron very much oxydated. The plates appeared first to be copper, and had the appearance of being covered with characters.

[Note: Hieroglyphic representations inserted here.]

It was agreed by the company that I should cleanse the plates. Accordingly I took them to my house, washed them with soap and water and a woolen cloth; but, finding them not yet cleansed, I treated them with dilute sulphuric acid, which made them perfectly clean, on which it appeared that they were completely covered with hieroglyphics that none as yet have been able to read.

[Note: Hieroglyphic representations inserted here.]

Wishing that the world might know the hidden things as fast as they come to light, I was induced to state the facts, hoping that you would give it an insertion in your excellent paper; for we all feel anxious to know the true meaning of the plates, and publishing the facts might lead to the true translation.

They were found, I judged, more than twelve feet below the surface of the top of the mound.

I am, most respectfully, a citizen of Kinderhook,

W. P. HARRIS, M. D.

We, the citizens of Kinderhook, whose names are annexed, do certify and declare that on the 23rd of April, 1843, while excavating a large mound in this vicinity, Mr. R. Wiley took from said mound six brass plates of a bell shape, covered with ancient characters. Said plates were very much oxydated. The bands and rings on said plates mouldered into dust on a slight pressure.

ROBERT WILEY, W. LONGNECKER, GEO. DECKENSON, FAYETTE GRUBB, W. FUGATE, W. P. HARRIS, J. R. SHARP, G. W. F. WARD, IRA S. CURTIS,

(From the Quincy Whig.)

SINGULAR DISCOVERY.—MATERIAL FOR ANOTHER MORMON BOOK.

A Mr. J. Roberts of Pike County, called upon us last Monday with a written description of a discovery which was recently made near Kinderhook, in that county. We have not room for his communication at length, and will give so much of a summary of it, as will enable the reader to form a pretty correct opinion of the discovery made.

It appeared that a young man by the name of Wiley, a resident in Kinderhook, dreamed three nights in succession, that in a certain mound in the vicinity, there were treasures concealed. Impressed with the strange occurrence of dreaming the same dream three nights in succession, he came to the conclusion to satisfy his mind by digging into the mound. For fear of being laughed at, if he made others acquainted with his design he went by himself and labored diligently one day in pursuit of the supposed treasure, by sinking a hole in the center of a mound.

Finding it quite laborious, he invited others to assist him. A company of ten or twelve repaired to the mound and assisted in digging out the shaft commenced by Wiley. After penetrating the mound about eleven feet, they came to a bed of limestone that had been subjected to the action of fire. They removed the stones, which were small and easy to handle, to the depth of two feet more, when they found six brass plates, secured and fastened together by two iron wires, but which were so decayed that they readily crumbled to dust upon being handled.

The plates were so completely covered with rust as almost to obliterate the characters inscribed upon them; but, after undergoing a chemical process, the inscriptions were brought out plain and distinct.

There were six plates, four inches in length, one inch and three-quarters wide at the top, and two inches and three-quarters wide at the bottom, flaring out to points. There are four lines of characters or hieroglyphics on each. On one side of the plates are parallel lines running lengthways.

By whom these plates were deposited there must ever remain a secret, unless some one skilled in deciphering hieroglyphics may be found to unravel the mystery. Some pretend to say that Smith, the Mormon leader, has the ability to read them. If he has, he will confer a great favor on the public by removing the mystery which hangs over them. A person present when the plates were found remarked that it would go to prove the authenticity of the Book of Mormon, which it undoubtedly will.

In the place where these plates were deposited were also found human bones in the last stage of decomposition. There were but few bones found; and it is believed that it was but the burial-place of a person or family of distinction in ages long gone by, and that these plates contain the history of the times, or of a people that existed far, far beyond the memory of the present race. But we will not conjecture anything about this wonderful discovery, as it is one which the plates alone can reveal.

The plates above alluded to were exhibited in this city last week, and are now, we understand, in Nauvoo, subject to the inspection of the Mormon Prophet. The public curiosity is greatly excited; and if Smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man now living.^[A]

[Footnote A: It is proper here to call attention to the fact that the genuineness of this discovery of the Kinderhook plates is questioned by some anti-Mormon writers, among them Professor William A. Linn in his late work The Story of Mormonism. In which, after citing the fact that both John Hyde and T. B. H. Stenhouse—both anti-Mormon authors—accept the genuineness of the discovery of the Kinderhook plates, which led the first in his Mormonism to insist that "Smith did have plates of some kind," in connection with the putting forth of the Book of Mormon; and the second to say of the Kinderhook plates that they were "actually and unquestionably discovered by one Mr. R. Wiley"—he says:

"But the true story of the Kinderhook plates was disclosed by an affidavit made by W. Fugate of Mound Station, Brown county, Illinois, before Jay Brown, justice of the peace, on June 30, 1879. In this he stated that the plates were a humbug, gotten up by Robert Wiley, Bridge whitton, and myself. Whitton (who was a-Pitre blacksmith) cut the plates out of some pieces of copper; Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust. He describes the burial of the plates and their digging up, among the spectators of the latter being two Mormon elders, Marsh and Sharp. Sharp declared that the Lord had directed them to witness the digging. The plates were borrowed and shown to Smith, and were finally given to one Professor McDowell of St. Louis, for his museum." (The Story of the Mormons, Linn, p. 87.)

Of this presentation of the matter it is only necessary to say that it is a little singular that Mr. Fugate alone out of the three said to be in collusion in perpetrating the fraud should disclose it, and that he should wait from 1843 to 1879—a period of thirty-six years—before doing so, when he and those said to be associated with him had such an excellent opportunity to expose the vain pretensions of the Prophet—if Fugate's tale be true==during his life time. For while the statement in the text of the Prophet's journal to the effect that the find was genuine, and that he had translated some of the characters and learned certain historical facts concerning the person with whose remains the plates were found, may not have been known at the time to the alleged conspirators to deceive him still it is quite apparent that the editor of the Times and Seasons—John Taylor, the close personal friend of the Prophet—took the find seriously, and expressed implicit confidence in his editorial that the Prophet could give a translation of the plates. And this attitude the Church, continued to maintain; for in The Prophet, (a Mormon weekly periodical, published in New York) of the 15th of February, 1845, there was published a fac-simile of the Kinderhook plates, together with the Times and Seasons editorial and all the above matter of the text. How easy to have covered Joseph Smith and his followers with ridicule by proclaiming the hoax as soon as they accepted the Kinderhook plates as genuine! Why was it not done? The fact that Fugate's story was not told until thirty-six years after the event, and that he alone of all those who were connected with the event gives that version of it, is rather strong evidence that his story is the hoax, not the discovery of the plates, nor the engravings upon them.

"The plates," says Professor Linn, "were finally given to one 'Professor' McDowell of St. Louis, for his museum." This on the authority of Wyl's Mormon Portraits, (p. 207). And Professor Linn in a note adds: "The secretary of the Missouri Historical Society writes me that McDowell's museum disappeared some time ago, most of its contents being lost or stolen, and the fate of the Kinderhook plates cannot be ascertained." (Story of the Mormons, p. 87 and footnote.)]

Slavery was this day abolished in every part of the British dominions in India, under the administration of Lord Ellenborough.

Tuesday, 2.—Rode out in the forenoon. About three p.m., the Maid of Iowa arrived from St. Louis. I was on the bank of the river, awaiting the arrival of my wife, who returned with Lorin Walker.

Elders Brigham Young, Heber C. Kimball, Wilford Woodruff, George A. Smith, and Joseph Young returned from Augusta, Iowa.

John E. Page wrote me a letter, wanting to dispose of Church property and establish a printing press in Pittsburg, on which I directed the Twelve to send him to Liberia, or some other place, in order to save him.

A Prophecy.

About one p.m., the mate of the ship Yorkshire opened the Testament at the 27th chapter of Acts, and asked the passengers how they would feel to be shipwrecked like Paul? Elder Thomas Bullock replied instantly, "It is very likely we shall be shipwrecked; but the hull of this old vessel has got to carry us safe into New Orleans." The mate was then called away to hoist the fore-top-royal sail.

Between one and two next morning, when off Cape St. Antonio, Cuba, there was much vivid lightning, when a white squall caught the fore-top-royal sail, which careened the vessel, when the foremast, mainmast, and mizzenmast snapped asunder with an awful crash; the whole of the masts above, with the jib and spanker, and sixteen sails and studding poles, were carried overboard with a tremendous splash and surge, when the vessel righted. Daybreak, found the deck all in confusion and a complete wreck. During the day, hoisted a sail from the stump of the mainmast to the bow of the vessel, thus leaving nothing but the hull of the vessel to carry the Saints into New Orleans.

Wednesday, 3.—Called at the office and drank a glass of wine with Sister Jenetta Richards, made by her mother in England, and reviewed a portion of the conference minutes.

Two p.m., mayor's court, "City versus A. Gay," on complaint of William Law, for unbecoming language and refusing to leave the store when told to. Fined $5 and costs.

Directed a letter to be written to Gen. James Adams, of Springfield, to have him meet the Maid of Iowa on her return from St. Louis, and arrange with the proprietors to turn her into a Nauvoo ferry boat, which letter was written the same hour.

This day the first number of the Nauvoo Neighbor was issued by John Taylor and Wilford Woodruff, in place of the Wasp, which ceased; and I here insert the first editorial:—

Editorial from the Nauvoo Neighbor.

We now, according to promise, present our young friend before the world in his new dress and with his new name. As the last week has been one of the warm weeks in the spring, when vegetation springs forth and life and animation are given to the vegetable world, so our efforts to cultivate the plant of Intelligence, having been watered by industry, enlivened by perseverance, and warmed by the genial rays of patronage, have not been unsuccessful; for the young gentleman has grown in one short week to double his former size.

Relative to his dress, we have to apologize a little. As we did not live near a store, we could not get all the trimmings which we could have desired, to have made him pass so well with the elite in the fashionable world. However, among plain folks, he will now pass very well; and we soon expect to see him in a form that will suit the taste of the most fastidious.

Relative to the course that we shall pursue, we shall endeavor to cultivate a friendly feeling towards all, and not interfere with the rights of others, either politically or religiously. We shall advocate the cause of the innocent and oppressed, uphold the cause of right, sustain the principles of republicanism, and fly to the succor of the helpless and forlorn, pouring in oil and wine to their wounds, and acting in every way to all the human family in the capacity that our name imports—viz., that of a Neighbor.

We have had and may have to defend ourselves against the oppressions, persecutions, and innovations of men. And if this should be the case, we shall not shrink from the task, but shall fearlessly and unflinchingly defend our rights, sustaining that liberty which our glorious constitution guarantees to every American citizen, for which our fathers jeopardized their liberty, their lives, and their sacred honor.

Amidst the warring elements that are disturbing the world, we are glad to find so amiable and friendly a spirit manifested to us at the present time by the press; and we can assure them that, so long as they let us alone, we shall not interfere with them.

It has been our study to avoid contention, and we have never interfered with others until they have thrown down the gauntlet; and as we have not been up to the present the aggressors so we are determined for the future not to be the aggressors.

We have always endeavored to cultivate a spirit of friendship, amity, and peace with mankind. If we have not succeeded, the fault has not been with us. Rumor, with her ten thousand tongues, has always been busy circulating falsehood and misrepresentation concerning us; and men have frequently, in the absence of correct information, entertained unfavorable opinions concerning us, and have spoken as they thought: but when they have been better informed, they have regretted their course, and have seen that calumny has been like a viper in our path and has stung like an adder.

In regard to our political rights, our religion has frequently been made use of by political demagogues as a bugbear to deprive us of the free untrammelled rights of American citizens. This is a thing that we have always protested against, and we always shall, so long as that blood that fired the bosoms of our ancestors who fought, bled, and died, in defense of equal rights, flows through our veins.

Concerning religion we consider that all men have a right to worship Almighty God according to the dictates of their own conscience. And while we allow all men freely to enjoy this privilege untrammeled by us, we look upon all men that would abridge us or others in their religious rights as enemies to the constitution, recreant to the principles of republicanism; and whilst they render themselves despicable, they are striking a secret but deadly blow at the freedom of this great republic; and their withering influence, though unseen and unobserved by the many, is like a worm gnawing the very vitals of the tree of liberty. We shall always contend for our religious rights. In short, the liberty of the press, liberty of conscience and of worship, free discussion, sailors' rights, we shall always sustain.

Thursday, 4.—At four p.m., heard read a letter from James Arlington Bennett, showing that he was sick and could not attend the inspection of the Nauvoo Legion, according to his appointment.

Having received a letter from George W. Robinson in relation to his land difficulties, I went to Sidney Rigdon and procured a deed for Carlos Granger's farm, and settled that business.

Friday, 5.—Told the Temple committee that I had a right to take away any property I chose from the Temple office or store, and they had no right to stand in the way. It is the people that are to dictate me, and not the committee. All the property I have belongs to the Temple, and what I do is for the benefit of the Temple; and you have no authority only as you receive it from me.

Received the following:—

Letter of H. R. Hotchkiss to Joseph Smith—Property Titles.

NEW YORK, 7th April, 1843.

Joseph Smith, Esq.

DEAR SIR:—I received on Saturday last a letter from Mr. Catlin, notifying me that the equity of redemption in my Nauvoo property would be sold on the 12th instant, and asking me whether I wished it to be purchased for me. I suppose it is quite immaterial whether I or you hold the right of redeeming; for if it should again come into my possession, I wish it understood distinctly by them who have built upon it that I shall not attempt to take their buildings from them, but shall be ready at any time to give them a lease of their lots for a very long period, at a reasonable rent. My wish, as well as my interest, leads me to conciliate and make them my friends, instead of making them my enemies.

Your obedient servant, H. R. HOTCHKISS.

Which I recorded in the City Record of Deeds:—

Hotchkiss Letter Recorded.

RECORDER'S OFFICE, May 5, 1843. State of Illinois, City of Nauvoo,

I, Joseph Smith, recorder in and for the said city of Nauvoo, Hancock county, and state aforesaid, do hereby certify that the within letter was duly recorded in Book A, page 140, and numbered 134.

JOSEPH SMITH, Recorder. WILLIAM CLAYTON, Clerk.

Saturday, 6.—In the morning, had an interview with a lecturer on Mesmerism and Phrenology. Objected to his performing in the city. Also had an interview with a Methodist preacher, and conversed about his God without body or parts.

Legion Parade.

At half-past nine a.m., I mounted with my staff, and with the band, and about a dozen ladies, led by Emma, and proceeded to the general parade-ground of the Nauvoo Legion, east of my farm on the prairie. The Legion looked well—better than on any former occasion, and they performed their evolutions in admirable style.

The officers did honor to the Legion. Many of them were equipped and armed cap-a-pie. The men were in good spirits. They had made great improvements both in uniform and discipline, and we felt proud to be associated with a body of men, which, in point of discipline, uniform, appearance, and a knowledge of military tactics, are the pride of Illinois, one of its strongest defenses, and a great bulwark of the western country.

In the course of my remarks on the prairie, I told the Legion that when we have petitioned those in power for assistance, they have always told us they had no power to help us. Damn such traitors! When they give me the power to protect the innocent, I will never say I can do nothing for their good: I will exercise that power, so help me God. At the close of the address, the Legion marched to the city and disbanded in Main Street, about two p.m., the day being windy and very cold.

There were two United States officers and General Swazey, of Iowa, present, who expressed great satisfaction at our appearance and evolutions.

In the evening, attended Mr. Vicker's performance of wire dancing, legerdemain, magic, etc.

A conference was held at Toulon, Stark county, Illinois: 5 branches, 17 elders, 3 priests, 4 teachers, 2 deacons, and 129 members were represented.

A branch has been recently organized at Lyons, Wayne county, New York, consisting of two elders, 1 priest, 1 teacher, and 22 members.

Sunday, 7.—In the forenoon I was visited by several gentlemen, concerning the plates that were dug out near Kinderhook.

The council of the First Presidency met.

Elder Brigham Young preached at La Harpe.

Monday, 8.—I called at the office at seven a.m., with a supersedeas to stay suit, Thompson versus Dixon.

John Scott was unwilling to give Sister Mulholland one-fourth of the lot as directed by me.

Steam Boat Excursion.

Tuesday, 9.—In company with my wife, mother, and my adult family, also Sidney Rigdon, Parley P. Pratt, John Taylor, Wilford Woodruff, and about one hundred gentlemen and ladies, went aboard the Maid of Iowa, started at ten minutes before eight a.m., from the Nauvoo dock, under a salute of cannon, having on board a fine band of music.

We had an excellent address from our esteemed friend, Parley P. Pratt. The band performed its part well. Much good humor and hilarity prevailed. The captain and officers on board did all they could to make us comfortable, and we had a very agreeable and pleasant trip.

We started with the intention of visiting Augusta; but, in consequence of the lowness of Shunk river, it was impracticable. We therefore altered our course to Burlington, touching at Fort Madison on our way up, and at Shokoquon on our return.

In consequence of the governor of Iowa having refused to withdraw a writ reported to have been issued on a demand from the executive of Missouri, on the same charge as that for which I had been discharged by Judge Pope, I dispensed with the pleasure of calling upon my friends in Burlington and Fort Madison. During our stay at those places, I kept myself concealed on the boat.

The Maid of Iowa did well. Her accommodations are good for the size of the boat, and she performed her trip in less time than we anticipated, and we returned home about eight p.m.

Wednesday, 10.—Directed Dr. Willard Richards never to let the court-room be occupied by any person until he received $2 in advance.

The blossoms on the apple and other trees appeared.

Took my brother William, Elders Jedediah M. Grant, Ebenezer Robinson and Horace K. Whitney in my carriage to the Upper Steam Boat Landing and back, They were intending to start on their missions, but no steamboat came.

A meeting of the Saints was held at Leechburgh, Pennsylvania, numbered 5 elders, 2 priests, 1 teacher, and 50 members.

Thursday, 11.—At six a.m., baptized Louisa Beeman, Sarah Alley, and others.

Eight a.m., went to see the new carriage made by Thomas Moore, which was ready for traveling. Emma went to Quincy in the new carriage. I rode out as far as the prairie.

Ten a.m., Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, Wilford Woodruff, George A. Smith, John Taylor, and Willard Richards assembled in council, and voted—

Mission Appointments.

That Addison Pratt, Noah Rogers, Benjamin F. Grouard, and Knowlton F. Hanks go on a mission to the Pacific Isles; Captain Dan Jones prepare himself to take a mission to Wales; James Sloan go to Ireland; Reuben Hedlock, John Cairnes and Samuel James to England, and that Reuben Hedlock preside over the Church in Great Britain, and be assisted by Elders Hiram Clark and Thomas Ward; that Brother Cairnes go to Scotland, Lucius N. Scovil to England, under the direction of Brother Hedlock; and that Amos Fielding come immediately to Nauvoo, or be cut off from the Church. Also, that this quorum recommend George Walker to President Joseph Smith, as clerk of the Nauvoo House.

President Young stated that Lucien Woodworth had offered the use of his draft for the Nauvoo House, table, etc., if any one would copy it; but he had not time to comply with the request of the quorum to furnish a full draft.

Friday, 12.—Purchased half of the steamer Maid of Iowa, from Moffatt; and Captain Dan Jones commenced running her between Nauvoo and Montrose as a ferry-boat.

At sunrise, Bishop George Miller arrived with a raft of 50,000 feet of pine lumber for the Temple and Nauvoo House, from the pinery on Black River, Wisconsin, where the snow was about 2 1/2 feet deep in the winter.

In the council of the Twelve it was agreed to visit Lima, La Harpe, and Ramus, and hold conferences concerning the Nauvoo House.

CHAPTER XX.

IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE—AGED MEN ON COUNCILS—IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE COVENANT—THE NATURE OF MATTER. THE PROPHECY ON THE HEAD OF STEPHEN A. DOUGLAS—THE WORK AMONG The SCANDINAVIANS IN ILLINOIS.

Saturday, May 13, 1843.—I rode to Yelrome, in company with Brothers Wilford Woodruff and George A. Smith, and tarried for the night with Father Morley. Brothers Woodruff and Smith slept at Brother Durfee's. Brother Brigham Young went to La Harpe, and Brothers Heber C. Kimball and Orson Pratt to Ramus.

Sunday, 14.—Meeting at Yelrome, where I preached. [The following is a synopsis, reported by Elder Woodruff.]

Salvation Through Knowledge.

It is not wisdom that we should have all knowledge at once presented before us; but that we should have a little at a time; then we can comprehend it. President Smith then read the 2nd Epistle of Peter, 1st chapter, 16th to last verses, and dwelt upon the 19th verse with some remarks.

Add to your faith knowledge, &c. The principle of knowledge is the principle of salvation. This principle can be comprehended by the faithful and diligent; and every one that does not obtain knowledge sufficient to be saved will be condemned. The principle of salvation is given us through the knowledge of Jesus Christ.

Salvation is nothing more nor less than to triumph over all our enemies and put them under our feet. And when we have power to put all enemies under our feet in this world, and a knowledge to triumph over all evil spirits in the world to come, then we are saved, as in the case of Jesus, who was to reign until He had put all enemies under His feet, and the last enemy was death.^[A]

[Footnote A: It is evident from this remark, "the last enemy was death," that the prophet in saying that "salvation is * * * to triumph over all our enemies," does not allude alone, or even chiefly, to personal "enemies;" but to evil inclinations, weaknesses, passions, sickness and death, as well.]

Perhaps there are principles here that few men have thought of. No person can have this salvation except through a tabernacle.

Now, in this world, mankind are naturally selfish, ambitious and striving to excel one above another; yet some are willing to build up others as well as themselves. So in the other world there are a variety of spirits. Some seek to excel. And this was the case with Lucifer when he fell. He sought for things which were unlawful. Hence he was sent down, and it is said he drew many away with him; and the greatness of his punishment is that he shall not have a tabernacle. This is his punishment. So the devil, thinking to thwart the decree of God, by going up and down in the earth, seeking whom he may destroy—any person that he can find that will yield to him, he will bind him, and take possession of the body and reign there, glorying in it mightily, not caring that he had got merely a stolen body; and by-and-by some one having authority will come along and cast him out and restore the tabernacle to its rightful owner. The devil steals a tabernacle because he has not one of his own: but if he steals one, he is always liable to be turned out of doors.

Now, there is some grand secret here, and keys to unlock the subject. Notwithstanding the apostle exhorts them to add to their faith, virtue, knowledge, temperance, &c., yet he exhorts them to make their calling and election sure. And though they had heard an audible voice from heaven bearing testimony that Jesus was the Son of God, yet he says we have a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place. Now, wherein could they have a more sure word of prophecy than to hear the voice of God saying, This is my beloved Son, &c.

Now for the secret and grand key. Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure, that they had part with Christ, and were joint heirs with Him. They then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of God. Then, having this promise sealed unto them, it was an anchor to the soul, sure and steadfast. Though the thunders might roll and lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge would support the soul in every hour of trial, trouble and tribulation. Then knowledge through our Lord and Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the kingdom of heaven.

Compare this principle once with Christendom at the present day, and where are they, with all their boasted religion, piety and sacredness while at the same time they are crying out against prophets, apostles, angels, revelations, prophesying and visions, &c. Why, they are just ripening for the damnation of hell. They will be damned, for they reject the most glorious principle of the Gospel of Jesus Christ and treat with disdain and trample under foot the key that unlocks the heavens and puts in our possession the glories of the celestial world. Yes, I say, such will be damned, with all their professed godliness. Then I would exhort you to go on and continue to call upon God until you make your calling and election sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until you obtain it, &c.

Elders George A. Smith and Wilford Woodruff followed him with a few remarks, and meeting closed for one hour. When we met again, Wilford Woodruff opened meeting and spoke upon revelation and obeying the commandments by building the Nauvoo House, and was followed by George A. Smith upon the same subject. Elder Lorenzo Snow then spoke somewhat at length concerning his mission to England, which was interesting.

After meeting, we rode to Lima, and took supper with Calvin Beebe; and while we were conversing with Brother Joseph and Brother Isaac Morley, Brother Joseph made the following remarks:

The Value of Aged Men in Counsel.

The way to get along in any important matter is to gather unto yourselves wise men, experienced and aged men, to assist in council in all times of trouble. Handsome men are not apt to be wise and strong-minded men; but the strength of a strong-minded man will generally create coarse features, like the rough, strong bough of the oak. You will always discover in the first glance of a man, in the outlines of his features something of his mind.

Excitement has almost become the essence of my life. When that dies away, I feel almost lost. When a man is reined up continually by excitement, he becomes strong and gains power and knowledge; but when he relaxes for a season, he loses much of his power and knowledge. But in all matters, temporal or spiritual, preaching the Gospel of Jesus Christ, or in leading an army to battle, victory almost entirely depends upon good order and moderation. In going to battle, move slowly, dress up into line; and though your enemy rush upon you with fury, meet them slowly but firmly. Let not confusion or terror seize upon you, but meet them firmly and strike a heavy blow and conquer.

A man can bear a heavy burden by practice and continuing to increase it. The inhabitants of this continent anciently were so constituted, and were so determined and persevering, either in righteousness or wickedness, that God visited them immediately either with great judgments or blessings. But the present generation, if they were going to battle, if they got any assistance from God, they would have to obtain it by faith.

President Young preached at La Harpe.

Almon W. Babbitt preached all the afternoon, and prevented Elders Kimball and Orson Pratt from giving instructions regarding their mission to Ramus.

The wind blew terribly from the southwest all day.

A naval action took place between the Texan and Mexican fleets at Campeachy.

Edward Brazier, aged 18, was drowned in the Mississippi river, by the upsetting of a skiff. Samuel Kearns was preserved from a similar fate by Captain Dan Jones.

Monday, 15.—Emma having arrived at Yelrome, last night from Quincy, with the carriage, we rode home together. On our way, we stopped a short time at Brother Perry's. Brothers George A. Smith and Wilford Woodruff rode in my buggy. I was asked if the horse would stand without tying. I answered, "Yes: but never trust property to the mercy or judgment of a horse."

[The following under this date is from the journal of George A. Smith:]

The Love of the Prophet for George A. Smith.

At noon, stopped at the house of Mr. McMahon, a notorious anti-Mormon, at Green Plains, and waited some time for Mac to come in. Joseph and myself spent this time in conversation on the grass-plot south of the house. Joseph asked my opinion of W. W. Phelps as an editor. I told him that I considered Phelps the sixth part of an editor, and that was the satirist. When it came to the cool direction necessarily intrusted to an editor in the control of public opinion—the soothing of enmity, he was deficient, and would always make more enemies than friends; but for my part, if I were able, I would be willing to pay Phelps for editing a paper, providing no body else should have the privilege of reading it but myself. Joseph laughed heartily—said I had the thing just right. Said he, "Brother Phelps makes such a severe use of language as to make enemies all the time."

At the close of the conversation, Joseph wrapped his arms around me, and squeezed me to his bosom and said, "George A., I love you as I do my own life." I felt so affected, I could hardly speak, but replied, "I hope, Brother Joseph, that my whole life and actions will ever prove my feelings, and the depth of my affection towards you."

A great hailstorm in Gettysburg, Penn. The stones were from six to eight inches in circumference. Much damage done.

Visit of the Prophet to Ramus.

Tuesday, 16.—At eleven o'clock, with George Miller, William Clayton, Eliza and Lydia Partridge and J. M. Smith, I started for Carthage, where we tarried about half-an-hour conversing with different individuals, when we started for Ramus; arrived about half-past three, p.m., and stayed at William G. Perkins for the evening; then went to Benjamin F. Johnson's with William Clayton to sleep. Before retiring, I gave Brother and Sister Johnson some instructions on the priesthood; and putting my hand on the knee of William Clayton, I said:

Remarks of the Prophet at Ramus—Lives that are Hid with God in Christ—Importance of the Eternity of the Marriage Covenant.

Your life is hid with Christ in God, and so are many others. Nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the power of the Priesthood unto eternal life, having taken the step necessary for that purpose.

Except a man and his wife enter into an everlasting covenant and be married for eternity, while in this probation, by the power and authority of the Holy Priesthood, they will cease to increase when they die; that is, they will not have any children after the resurrection. But those who are married by the power and authority of the priesthood in this life, and continue without committing the sin against the Holy Ghost, will continue to increase and have children in the celestial glory. The unpardonable sin is to shed innocent blood, or be accessory thereto. All other sins will be visited with judgment in the flesh, and the spirit being delivered to the buffetings of Satan until the day of the Lord Jesus.

The way I know in whom to confide—God tells me in whom I may place confidence.

In the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter into this order of the priesthood, [meaning the new and everlasting covenant of marriage;] and if he does not, he cannot obtain it. He may enter into the other, but that is the end of his kingdom: he cannot have an increase.^[B]

[Footnote B: The last paragraph is found in the Doctrine and Covenants, section 131: 1-4.]

The Twelve met in the office to see Mr. Brown, but he did not appear; and they voted that John E. Page be requested to repair immediately to Cincinnati and preach till they arrive.

Wednesday, 17.—Partook of breakfast at Brother Perkins'; after which we took a pleasure ride through Fountain Green.

At ten a.m. preached from 2nd Peter, 1st chapter and showed that knowledge is power; and the man who has the most knowledge has the greatest power.

Items of Doctrine by the Prophet.

Salvation means a man's being placed beyond the power of all his enemies.

The more sure word of prophecy means a man's knowing that he is sealed up into eternal life by revelation and the spirit of prophecy, through the power of the holy priesthood. It is impossible for a man to be saved in ignorance.^[C]

[Footnote C: This paragraph is also included in the Doctrine and Covenants, section 131: 5,6.]

Paul saw the third heavens, and I more. Peter penned the most sublime language of any of the apostles.

In the afternoon attended council, and afterwards rode with Benjamin F. Johnson's family.

In the evening went to hear a Methodist preacher lecture. After he got through, offered some corrections as follows:

Items of Doctrine by the Prophet.

The 7th verse of 2nd chapter of Genesis ought to read—God breathed into Adam his spirit [i. e. Adam's spirit]^[D] or breath of life; but when the word "rauch" applies to Eve, it should be translated lives.

[Footnote D: Doctrine and Covenants, section 131: 7-8. The interpretation implied in the words in brackets is justified by the following from the Book of Abraham: "And the Gods formed man from the dust of the ground, and took his spirit (that is, the man's spirit) and put it into him, and breathed into his nostrils the breath of life, and man became a living soul." Chap. v: 7, 8.]

Speaking of eternal duration of matter, I said:

There is no such thing as immaterial matter. All spirit is matter, but is more fine or pure, and can only be discerned by purer eyes. We cannot see it, but when our bodies are purified, we shall see that it is all matter.

The priest seemed pleased with the correction, and stated his intention to visit Nauvoo.

New York Conference.

A conference was held in the Columbia Hall, Grand Street, New York, where fifteen branches, six high priests, thirty-six elders, nineteen priests, sixteen teachers, five deacons, and three hundred and eighty-seven members were represented. Forty-nine have been baptized since last conference; many have removed to Nauvoo; and twenty-eight have been excommunicated. Four elders and one priest were ordained.

Thursday, 18.—We left Macedonia about half past eight a.m., and arrived at Carthage at ten.

[The following brief account of the prophet's visit with Judge Douglas while at Carthage is from the journal of William Clayton, who was present:]

The Great Prophecy on the Head of Stephen A. Douglas.

Dined with Judge Stephen A. Douglas, who is presiding at court. After dinner Judge Douglas requested President Joseph to give him a history of the Missouri persecution, which he did in a very minute manner, for about three hours. He also gave a relation of his journey to Washington city, and his application in behalf of the Saints to Mr. Van Buren, the President of the United States, for redress and Mr. Van Buren's pusillanimous reply, "Gentlemen, your cause is just, but I can do nothing for you;" and the cold, unfeeling manner in which he was treated by most of the senators and representatives in relation to the subject, Clay saying, "You had better go to Oregon," and Calhoun shaking his head solemnly, saying, "It's a nice question—a critical question, but it will not do to agitate it."

The judge listened with the greatest attention and spoke warmly in depreciation of the conduct of Governor Boggs and the authorities of Missouri, who had taken part in the extermination, and said that any people that would do as the mobs of Missouri had done ought to be brought to judgment: they ought to be punished.

President Smith, in concluding his remarks, said that if the government, which received into its coffers the money of citizens for its public lands, while its officials are rolling in luxury at the expense of its public treasury, cannot protect such citizens in their lives and property, it is an old granny anyhow; and I prophesy in the name of the Lord God of Israel, unless the United States redress the wrongs committed upon the Saints in the state of Missouri and punish the crimes committed by her officers that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished, thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high-minded and patriotic framers of the Constitution of the United States to hide their faces with shame. Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life.

He [Judge Douglas] appeared very friendly, and acknowledged the truth and propriety of President Smith's remarks.^[E]

[Footnote E: Seenote at end of chapter.]

We then rode home, where we arrived about half-past five p.m., and found my family all well.

Mr. Joseph H. Jackson, who professed to be a Catholic priest, was at my house awaiting my arrival.

At six p.m., I called at my office for Arlington Bennett's letter.

Friday, 19.—I borrowed of Orson Hyde fifty dollars, which I paid to Mr. Eric Rhodes, and which he is either to repay in cash or let me have lumber.

I rode out with Mr. Jackson in the afternoon.

Told Brother Phelps a dream that the history must go ahead before anything else.

Elder George P. Dykes writes:

The Work Among the Scandinavians of Illinois.

One year since, I visited a settlement of Norwegians in La Salle county, Illinois, and baptized five, and ordained one elder, when I left them for about one month; then returned and organized the branch, and called it the La Salle Branch of the Church of Jesus Christ of Latter-day Saints, and ordained Brother Gudmund Haugaas an elder—a man of strong mind and well skilled in the scriptures. He can preach in Norway, Sweden and Demark, having an understanding of their languages.

I returned to Nauvoo, and in a few days I was appointed by the special conference in August to labor in Illinois. I traveled through eighteen different counties, baptized six in Perry county, and returned home in December.

In January I left again and went to St. Clair county, where I was joined by Brother Henry B. Jacobs, who baptized twelve; and I baptized a German after he left.

I preached in Chester, Sparta and Bellville. From thence returned home, and again visited Ottawa, La Salle county. Spent two weeks, and baptized seven. I found the Church there in good spirits and in the enjoyment of the spiritual gifts.

The La Salle branch now numbers fifty-eight in good standing. Elder Ole Hoier was chosen to preside over them. He is well worthy of the office.

Elder Gudmund Haugaas and Brother J. R. Anderson visited the Norwegian settlement in Lee county, Iowa, in January last. Spent three weeks, baptized ten, ordained one priest, and left them and went home to La Salle county.

From thence Brothers Haugaas and Hoier visited a large body from Norway in Wisconsin Territory, and have laid the foundation of a great work, to all appearance. There are now fifty-seven members of the Church from Norway; and the time is not far distant when the saying of Micah 4:2 will be fulfilled.

NOTE.

The Prophet Joseph's Prediction Respecting Stephen A. Douglas.

The prediction concerning Stephen A. Douglas in this chapter, is one of the most remarkable prophecies either in ancient or modern times. It was impossible for any merely human sagacity to foresee the events predicted. Stephen A. Douglas was a bright, but comparatively an unknown man, nationally, at the time of the interview, May, 1843, and but thirty years of age. It is a matter of history that Stephen A. Douglas did, however, aspire to the presidency of the United States, and was nominated for that office by the Democratic convention held in Charleston, South Carolina, on the 23rd of June 1860.

When in the convention he was declared the regular nominee of the Democratic party, "the whole body rose to its feet, hats were waved in the air, and many tossed aloft; shouts, screams and yells. and every boisterous mode of expressing approbation and unanimity, were resorted to."

When Mr. Douglas aspired to the presidency, no man in the history of American politics had more reason to hope for success. The political party of which he was the recognized leader, in the preceding presidential election had polled one hundred and seventy-four electoral votes as against one hundred and twenty-two cast for the other two parties which opposed it; and a popular vote of 1,838,169 as against 1,215,789 votes for the two parties opposing. It is a matter of history, however, that the Democratic party in the election of 1860 was badly divided: and factions of it put candidate into the field with the following results, Mr. Abraham Lincoln, candidate for the Republican party, was triumphantly elected. He received 72 electoral votes; Mr. Bell 39; and Mr. Douglas 12. "By a plurality count of the popular vote, Mr. Lincoln carried 18 states; Mr. Breckinridge 11; Mr. Bell 3; and Mr. Douglas but one!" Twenty days less than one rear after his nomination by the Charleston convention, while yet in the prime of manhood—forty-eight years of age—Mr. Douglas died at his home in Chicago, a disappointed, not to say heart-broken man.

Let us now search out the cause of his failure. Fourteen years after the interview containing the prophecy recorded in this chapter, and about one year after the prophecy had been published in the Deseret News, Mr. Douglas was called upon to deliver a speech in Springfield, the capital of Illinois. His speech was delivered on the 12th of June, 1857, and published in the Missouri Republican of June 18, 1857. It was a time of excitement throughout the country concerning the Mormon church in Utah. Falsehoods upon the posting winds seemed to have filled the air with the most outrageous calumny. Crimes, the most repulsive—murders, robberies, rebellion and high treason—were falsely charged against its leaders. It was well known that Mr. Douglas had been on terms of intimate friendship with the Prophet Joseph Smith; and was well acquainted with the other Church leaders. He was therefore looked upon as one competent to speak upon the "Mormon question," and was invited to do so in the speech to which reference is here made. Mr. Douglas responded to the request. He grouped the charges against the Mormons, then passing current, in the following manner:

"First, that nine-tenths of the inhabitants are aliens by birth who have refused to become naturalized, or to take the oath of allegiance, or do any other act recognizing the government of the United states as the paramount authority in that territory [Utah];

"Second, that the inhabitants, whether native or alien born, known as Mormons (and they constitute the whole people of the territory) are bound by horrible oaths and terrible penalties, to recognize and maintain the authority of Brigham Young, and the government of which he is head, as paramount to that of the United States, in civil as well as religious affairs; and they will in due time, and under the direction of their leaders, use all the means in their power to subvert the government of the United States, and resist its authority.

"Third, that the Mormon government, with Brigham Young at its head, is now forming alliance with Indian tribes in Utah and adjoining territories—stimulating the Indians to acts of hostility and organizing bands of his own followers under the name of Danites or destroying angels, to prosecute a system of robbery and murders upon American citizens who support the authority of the United States, and denounce the infamous and disgusting practices and institutions of the Mormon government."

Mr. Douglas based his remarks upon these rumors against the saints, in the course of which he said:

"Let us have these facts in an official shape before the president and Congress, and the country will learn that in the performance of the high and solemn duty devolving upon the executive and Congress, there will be no vacillating or hesitating policy. It will be as prompt as the peal that follows the flash—as stern and unyielding as death. Should such a state of things actually exist as we are led to infer from the reports—and such information comes in an official shape—the knife must be applied to this pestiferous, disgusting cancer which is gnawing into the very vitals of the body politic. It must be cut out by the roots. and seared over by the red hot iron of stern, unflinching law. * * * Should all efforts fail to bring them (the Mormons) to a sense of their duty, there is but one remedy left. Repeal the organic law of the territory, on the ground that they are alien enemies and outlaws, unfit to be citizens of a territory, much less ever to become citizens of one of the free and independent states of this confederacy. To protect them further in their treasonable, disgusting and bestial practices would be a disgrace to the country—a disgrace to humanity—a disgrace to civilization, and a disgrace to the spirit of the age. Blot it out of the organized territories of the United States. What then? It will be regulated by the law of 1790, which has exclusive and sole jurisdiction over all the territory not incorporated under any organic or special law. By provisions of this law, all crimes and misdemeanors, committed on its soil can be tried before the legal authorities of any state or territory to which the offenders shall first be brought to trial and punished. Under that law persons have been arrested in Kansas, Nebraska and other territories, prior to their organization as territories, and hanged for their crimes. The law of 1790 has sole and exclusive jurisdiction where no other law of a local character exists, and by repealing the organic law of Utah, you give to the general government of the United States the whole and sole jurisdiction over the territory."

The speech of Mr. Douglas was of great interest and importance to the people or Utah at that juncture. Mr. Douglas had it in his power to do them great good. Because of his personal acquaintance with Joseph Smith and the great body of the Mormon people then in Utah, as well as their leaders (for he had known both leaders and people in Illinois, and those whom he had known in Illinois constituted the great bulk of the people in Utah, when he delivered the Springfield speech), he knew that the reports carried to the East by vicious and corrupt men were not true. He knew that these reports in the main were but a rehash of the old exploded charges made against Joseph Smith and his followers in Missouri; and he knew them to be false by many evidences furnished him by Joseph Smith in the interview of the 18th of May, 1843, and by the Mormon people at sundry times during his association with them at Nauvoo. He had an opportunity to befriend the innocent, to refute the calumny cast upon a virtuous community; to speak a word in behalf of the oppressed; but the demagogue triumphed over the statesman, the politician, over the humanitarian; and to avoid the popular censure which he feared befriending the Mormon people would bring to him, he turned his hand against them with the result that he did not destroy them but scaled his own doom—in fulfillment of the words of the prophet, he felt the weight of the hand of the Almighty upon him.

There is, and can be no question about the prophecy preceding the event. The prophecy was first published in the Desert News of September 24, 1856. It was afterwards published in England in the Millennial Star, February, 1859. The publication in the Deseret News preceding Douglas' Springfield speech, mentioned above, (June, 1857) by about one year, and about four years before Douglas was nominated for the presidency by the Charleston Democratic convention.

Moreover, a lengthy review of Mr. Douglas' speech was published in the editorial columns of the Deseret News in the issue of that paper for September 2nd, 1857, of which the following is the closing paragraph addressed directly to Mr. Douglas:

"In your last paragraph [of the Springfield speech] you say, 'I have thus presented to you plainly and fairly my views of the Utah question;' with at least equal plainness and with far more fairness have your views now been commented upon. And inasmuch as you were well acquainted with Joseph Smith, and this people, also with the character of our maligners, and did know their allegations were false, but must bark with the dogs who were snapping at our heels, to let them know that you were a dog with them; and also that you may have a testimony of the truth of the assertion that you did know Joseph and his people and the character of their enemies (and neither class have changed, only as the saints have grown better and their enemies worse); and also that you may thoroughly understand that you have voluntarily, knowingly and of choice sealed your damnation, and by your own chosen course have closed your chance for the presidential chair, through disobeying the counsel of Joseph which you formerly fought and prospered by following, and that you in common with us, may testify to all the world that Joseph was a true prophet, the following extract from the History of Joseph Smith is again printed for your benefit, and is kindly recommended to your careful perusal and most candid consideration."

Then follows the interview between Joseph Smith and Mr. Douglas as recorded in the journal of William Clayton, as published in the News a year before Mr. Douglas' Springfield speech, and as now given in this chapter of the HISTORY OF THE CHURCH.

This News editorial boldly accepted the challenge of Mr. Douglas. He raised his hand against the followers of Joseph Smith, despite the warning of the prophet; and they in the chief organ of the Church, reproduced the prophecy and told Mr. Douglas that he had "sealed his damnation and closed his chance for the presidential chair" through disobeying the counsel of the prophet. The presidential election of 1860, and the death of Mr. Douglas in the prime of life, the year following, tells the rest.

CHAPTER XXI.

DEFINITION OF THE WORD "MORMON"—DISCOURSE ON MAKING "CALLING" AND "ELECTION" SURE—MISSION TO THE SOCIETY ISLANDS OPENED—CHARACTER SKETCH OF THE PROPHET, "BOSTON BEE"—TRIAL OF BENJAMIN WINCHESTER.

Saturday, May 20, 1843.—Received of Ezra Oakley a certificate of deposit in the Fulton Bank, New York, value five hundred dollars, and gave receipt payable in lands or money ten days from date.

At court room, and adjourned the case of Samuel Fuller.

Corrected and sent to the Times and Seasons the following:

The Prophet's Definition of the Word "Mormon."

Editor of the Times and Seasons:

SIR:—Through the medium of your paper I wish to correct an error among men that profess to be learned, liberal and wise; and I do it the more cheerfully because I hope sober-thinking and sound-reasoning people will sooner listen to the voice of truth than be led astray by the vain pretensions of the self-wise.

The error I speak of is the definition of the word "Mormon." It has been stated that this word was derived from the Greek word mormo. This is not the case. There was no Greek or Latin upon the plates from which I, through the grace of the Lord, translated the Book of Mormon. Let the language of the book speak for itself.

On the 523rd page of the fourth edition, it reads: "And now, behold we have written this record according to our knowledge in the characters which are called among us the Reformed Egyptian, being handed down and altered by us, according to our manner of speech; and if our plates had been sufficiently large, we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no imperfection in our record. But the Lord knoweth the things which we have written, and also that none other people knoweth our language; therefore He hath prepared means for the interpretation thereof."

Here, then, the subject is put to silence; for "none other people knoweth our language;" therefore the Lord, and not man, had to interpret, after the people were all dead. And, as Paul said, "The world by wisdom know not God;" so the world by speculation are destitute of revelation; and as God in His superior wisdom has always given His Saints, wherever he had any on the earth, the same spirit, and that spirit, as John says, is the true spirit of prophecy, which is the testimony of Jesus. I may safely say that the word "Mormon" stands independent of the wisdom and learning of this generation. * * * *

The word Mormon, means literally, more good.

Yours, JOSEPH SMITH.

Mr. Joseph H. Jackson representing himself as being out of employment and destitute of funds, he desired I would employ him and relieve his necessities. I took compassion and employed him as a clerk to sell lands, so as to give him a chance in the world.

The Prophet's Reproof of the People.

Sunday, 21.—At half-past ten a.m. I arrived at the Temple, and had to press my way through the crowd in the aisles to get to the stand, when I remarked that there were some people who thought it a terrible thing that anybody should exercise a little power. I thought it a pity that anybody should give occasion to have power exercised, and requested the people to keep out of the aisles; for if they did not, I might some time run up and down and hit some of them; and called on two constables to keep the aisles clear.

After singing and prayer, I read 1st chapter of 2nd Epistle of Peter, and preached thereon. [The following synopsis was written by Dr. Willard Richards.]

The Prophet's Discourse from II Peter, First Chapter—Reproof of Self-Righteousness.

I do not know when I shall have the privilege of speaking in a house large enough to convene the people. I find my lungs are failing with continual preaching in the open air to large assemblies.

I do not think there have been many good men on the earth since the days of Adam; but there was one good man and his name was Jesus. Many persons think a prophet must be a great deal better than anybody else. Suppose I would condescend—yes, I will call it condescend, to be a great deal better than any of you, I would be raised up to the highest heaven; and who should I have to accompany me?

I love that man better who swears a stream as long as my arm yet deals justice to his neighbors and mercifully deals his substance to the poor, than the long, smooth-faced hypocrite.

I do not want you to think that I am very righteous, for I am not. God judges men according to the use they make of the light which He gives them.

"We have a more sure word of prophecy, whereunto you do well to take heed, as unto a light that shineth in a dark place. We were eye witnesses of his majesty and heard the voice of his excellent glory." And what could be more sure? When He was transfigured on the mount, what could be more sure to them? Divines have been quarreling for ages about the meaning of this.

The Prophet's Characterization of Himself.

I am like a huge, rough stone rolling down from a high mountain; and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyer-craft, doctor-craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women—all hell knocking off a corner here and a corner there. Thus I will become a smooth and polished shaft in the quiver of the Almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth-polished stones with which I come in contact become marred.

There are three grand secrets lying in this chapter, [II Peter i.] which no man can dig out, unless by the light of revelation, and which unlocks the whole chapter as the things that are written are only hints of things which existed in the prophet's mind, which are not written concerning eternal glory.

I am going to take up this subject by virtue of the knowledge of God in me, which I have received from heaven. The opinions of men, so far as I am concerned, are to me as the crackling of thorns under the pot, or the whistling of the wind. I break the ground; I lead the way like Columbus when he was invited to a banquet, where he was assigned the most honorable place at the table, and served with the ceremonials which were observed towards sovereigns. A shallow courtier present, who was meanly jealous of him, abruptly asked him whether he thought that in case he had not discovered the Indies, there were not other men in Spain who would have been capable of the enterprise? Columbus made no reply, but took an egg and invited the company to make it stand on end. They all attempted it, but in vain; whereupon he struck it upon the table so as to break one end, and left it standing on the broken part, illustrating that when he had once shown the way to the new world nothing was easier than to follow it.

Paul ascended into the third heavens, and he could understand the three principal rounds of Jacob's ladder—the telestial, the terrestrial, and the celestial glories or kingdoms, where Paul saw and heard things which were not lawful for him to utter. I could explain a hundred fold more than I ever have of the glories of the kingdoms manifested to me in the vision, were I permitted, and were the people prepared to receive them.

The Lord deals with this people as a tender parent with a child, communicating light and intelligence and the knowledge of his ways as they can bear it. The inhabitants of the earth are asleep: they know not the day of their visitation. The Lord hath set the bow in the cloud for a sign that while it shall be seen, seed time and harvest, summer and winter shall not fail; but when it shall disappear, woe to that generation, for behold the end cometh quickly.

Calling and Election to be Made Sure.

Contend earnestly for the like precious faith with the Apostle Peter, "and add to your faith virtue," knowledge, temperance, patience, godliness, brotherly kindness, charity; "for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." Another point, after having all these qualifications, he lays this injunction upon the people "to make your calling and election sure." He is emphatic upon this subject—after adding all this virtue, knowledge, &c., "Make your calling and election sure." What is the secret—the starting point? "According as His divine power hath given unto us all things that pertain unto life and godliness." How did he obtain all things? Through the knowledge of Him who hath called him. There could not anything be given, pertaining to life and godliness, without knowledge. Woe! woe! woe to Christendom!—especially the divines and priests if this be true.

Salvation is for a man to be saved from all his enemies; for until a man can triumph over death, he is not saved. A knowledge of the priesthood alone will do this.

The spirits in the eternal world are like the spirits in this world. When those have come into this world and received tabernacles, then died and again have risen and received glorified bodies, they will have an ascendency over the spirits who have received no bodies, or kept not their first estate, like the devil. The punishment of the devil was that he should not have a habitation like men. The devil's retaliation is, he comes into this world, binds up men's bodies, and occupies them himself. When the authorities come along, they eject him from a stolen habitation.

The design of the great God in sending us into this world, and organizing us to prepare us for the eternal worlds, I shall keep in my own bosom at present.

We have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this end. But after all this, you have got to make your calling and election sure. If this injunction would lie largely on those to whom it was spoken, how much more those of the present generation!

1st key: Knowledge is the power of salvation. 2nd key: Make your calling and election sure. 3rd key: It is one thing to be on the mount and hear the excellent voice, &c., &c., and another to hear the voice declare to you, You have a part and lot in that kingdom.

Judge Adams arrived at my house from Springfield.

Complaint against Benjamin Winchester.

Monday, 22.—Called at the office at nine, a.m., having received letters from Sisters Armstrong and Nicholson, of Philadelphia, complaining of the slanderous conduct of Benjamin Winchester; and I directed the Twelve Apostles to act upon the matter.

This morning received a large hickory walking stick having a silver head, with the motto "BEWARE."

Rode out to my farm; dined at Cornelius P. Lott's; then rode to the Lima road, and returned home at half-past seven, p.m.

Wrote the editor of Times and Seasons:

The Prophet on Forming Temperance Societies.

DEAR BROTHER:—In answer to yours of May 4th, concerning the Latter-day Saints' forming a temperance society, we would say, as Paul said—"Be not unequally yoked with unbelievers, but contend for the faith once delivered to the Saints;" and as Peter advises, so say we, "Add to your knowledge, temperance." As Paul said he had to become all things to all men, that he might thereby save some, so must the elders of the last days do; and, being sent out to preach the Gospel and warn the world of the judgments to come, we are sure, when they teach as directed by the Spirit, according to the revelations of Jesus Christ, that they will preach the truth and prosper without complaint. Thus we have no new commandment to give, but admonish elders and members to live by every word that proceedeth forth from the mouth of God, lest they come short of the glory that is reserved for the faithful.

Tuesday, 23—In conversation with Judge Adams and others.

At eight a.m., rode out to visit the sick.

Two p.m. Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and others met in the office.

Elder Addison Pratt was ordained a seventy and blessed and set apart to go to the Society Islands, by President Brigham Young, assisted by Heber C. Kimball, Orson Hyde, Parley P. Pratt,—that he should be a swift messenger to the nations of the earth, have power over the elements, and not fear when tempests arise. "Do not be hasty and passionate, but acknowledge goodness in all, where you find it. Hearken ye, they will say, one to another, to this man; and they will carry you and give presents, etc., you shall have power over the ship's course, and shall return again to this land and rejoice with your family, if you are faithful."

Elder Noah Rogers, of the Seventies, was blessed by the same brethren, Elder Kimball being mouth. It was said that he might have power to discern between good and evil, be filled with the power of God, have faith to heal the sick, cast out devils, and cause the lame to walk, and have the heavens opened, and have an appointment from on high, even from God, if he was faithful. "Except thou art willing to be led, thou shalt never lead. Thou shalt return to this place." He was set apart to accompany Brother Addison Pratt to the Pacific Islands.

Elder Benjamin Grouard was ordained a seventy by the same brethren, Orson Hyde mouth. Prayed that the angel of God might watch over him and deliver him from his enemies and the tempests and troubles of the sea, that he might perform the mission with honor to himself, and return in safety.

Elder Knowlton F. Hanks was also set apart to the islands.

Reuben Hedlock, high priest, was blessed and set apart to go to England.

Other Ordinations and Appointments.

Elder John Cairnes was ordained high priest and set apart to accompany Brother Hedlock.

President Young said to Brother Addison Pratt and his associates: We commit the keys of opening the gospel to the Society Islands to you, when all the Twelve said, Aye.

Elder Rogers was appointed president of the mission.

Reuben Hedlock's mission was to preside over the churches in England, over the emigration, and over business in general, by vote of the quorum.

Elder Young said he wanted the funds in Liverpool to pay the passage of those who were expected to be sent for by Brother John Benbow and his wife, on account of moneys lent by him to commence the printing of the Book of Mormon, Millennial Star, Hymn Book, etc., and to send the worthy poor to this country, and let Brother Hedlock use what is necessary for his own convenience; and voted unanimously that the foregoing be carried into execution.

Let the Books of Mormon be sold as fast as they can in England, and the avails be retained by Elder Hedlock till further orders.

Voted that Sister Ann Dawson and her family, William Bradbury with his family, Brother Leech, of Preston, and his family, Brother Anderson, of Stoke-upon-Trent, and all the poor Saints be brought over to this country.

Voted on reading Elder Ward's letters of March 4th and 16th to the First Presidency and Twelve, that the printing in England be stopped, according to previous instructions, and Elders Thomas Ward and Amos Fielding come to this place, and the funds referred to in Elder Ward's letter be expended by Elder Hedlock, as before stated.

First Contribution to the Nauvoo Museum.

Wednesday, 24.—Elder Addison Pratt presented the tooth of a whale, coral, bones of an Albatross' wing and skin of a foot, jaw-bone of a porpoise, and tooth of a South Sea seal as the beginning for a museum in Nauvoo.

I bought eleven quarter-sections of land from Judge Adams, and then rode out on the hill.

I find in the Boston Bee of this date a letter; and as it is so remarkable that any editor will publish anything in the columns of his paper concerning me or the Saints but slander, I take pleasure in transcribing the following:

A Character Sketch of the Prophet—His Doctrine of Inspiration.

Sir, in bygone years, and long before I heard of the Prophet Joseph Smith, and indeed before he had existence, I had formed some very curious ideas about the ancient prophets. From reading their history in the Bible, I supposed they must have been men of no ordinary proportions; or, if so, that there was something about them different from other men, by which they might be distinguished at sight. As a matter of course, I thought they must have had gray hairs for a covering to make them appear very dignified, and beards as long as a Jew's; for if they shaved, it would show that they were men; and could I have had the privilege of looking at one, I should have expected to have seen him clad in sheep, goat, bear or wolf skin, wandering about on the mountains like the beasts he had robbed of their garment, lodging in the caves and dens of the earth, and subsisting on the fruits and nuts of the forest,—a being too holy, too sanctified, too exalted by his high calling, to appear in the habitations or among the society of men, unless he had some important message to communicate direct from heaven—some revelation or commandment to promulgate to his fellows; and then he would just come forth and cry out, like the beasts in the wilderness, with so much sacred sanctity, that everybody would know he was a prophet, and if by nothing else, when they saw his nails like birds' claws, and his hairs like eagles' feathers and his hands and face as filthy as a baboon; for it never occurred to me that clean hands, in administering before the Lord, as mentioned in the scripture, meant anything more than a good conscience; and I had never supposed but that a man could worship God just as acceptably all covered with dirt, and filth and slime, as though he had bathed in Siloam every hour, until I heard the Mormon prophet lecturing his people on the subject of neatness and cleanliness, teaching them that all was clean in heaven, and that Jesus was going to make the place of His feet glorious; and if the Mormons did not keep their feet out of the ashes, they could not stand with Him on Mount Zion.

I had no thought before but that dirty people could get to heaven as well as clean ones; and that if the priests ordered sacrifices with polluted hands, the fire would cleanse both the offering and the hands that offered it. I cannot say how much there may be in scripture to contradict my views, neither can I vouch for it that the churches of the day believe any such doctrine; for I never belonged to any of them, but have rather been called an infidel. As to that, I have not altered much. I like consistency, find it where I may.

With all these curious notions I fell into the Mormon settlement, and saw the prophet; but having never heard a Mormon preach, you can imagine me not quite ready to receive all the impressions incident to an interview with such a distinguished personage. But I will give it as I find it, hit or miss the faith or feelings of any one. I have had an interview since my last, and found anything but the truth in the current reports. "The Prophet Joseph" (as he is called among his people) said in a conversation with a gentleman present, that he no more professed to be a prophet than every man must who professes to be a preacher of righteousness or a minister of the new testament.

To be a minister of Jesus, a man must testify of Jesus; and to testify of Jesus, a man must have the spirit of prophecy; for, according to John, the testimony of Jesus is the spirit of prophecy.

If a man professes to be a minister of Jesus and has not the spirit of prophecy, he must be a false witness, for he is not in possession of that gift which qualifies him for that office; and the difference between him and the clergy of this generation is, he claims to be in possession of that spirit of prophecy which qualifies him to testify of Jesus and the Gospel of salvation; and the clergy deny that spirit, even the spirit of prophecy, which alone could constitute them true witnesses or testators of the Lord Jesus, and yet claim to be true ministers of salvation.

In this, said he, I am honest, and they are dishonest, and that is the difference between us. Were they true and honest witnesses of Jesus Christ, they would acknowledge they have the testimony of Him, and that is the spirit of prophecy; and every man who possesses that spirit is a prophet.

I, said he, claim no more than what every servant of Christ must possess to qualify him for his office, while the clergy of the 19th century deny that which alone could constitute what they profess to be. He said he did not profess to be a very good man, but acknowledged himself a sinner like other men, or, as all men are, imperfect; and it is necessary for all men to grow into the stature of manhood in the Gospel.

I could not help noticing that he dressed, talked and acted like other men, and in every respect exactly the opposite of what I had conjured up in my imagination a prophet.

The Mormons have not yet completed their great Temple, and have no commodious place of worship; but the apostles and elders preach in private houses on the Sabbath and at other times, though I seldom attended these latter meetings. But when the weather will admit they meet in the grove, or on the rough floor of the basement of the Temple, and then the prophet frequently preaches. On one of these occasions I heard him preach concerning the prodigal son.

After naming his text, the prophet remarked that some one had asked him the meaning of the expression of Jesus—"Among those born of women, there has not arisen a greater than John;" and said he had promised to answer it in public, and he would do it then. It could not have been on account of the miracles John performed, for he did no miracles; but it was—First, because he was trusted with a divine mission of preparing the way before the face of the Lord. Who was trusted with such a mission before or since? No man. Second, he was trusted and it was required at his hands to baptize the Son of Man. Who ever did that? Who ever had so great a privilege or glory? Who ever led the Son of God into the waters of baptism, beholding the Holy Ghost descend upon him in the sign of a dove? No man. Third, John at that time was the only legal administrator holding the keys of power there was on earth. The keys, the kingdom, the power, the glory had departed from the Jews; and John, the son of Zachariah, by the holy anointing and decree of heaven, held the keys of power at that time.

Labors of Elder H. Tate.

Elder H. Tate writes that in Cuba, Illinois, the people were anxious to hear him, when the Rev. John Rigdon, a Campbellite preacher refused to let him preach in the chapel, because Elder Tate was "sent by the authority of Jesus Christ," saying, "That recommend will not do, for the world has condemned it already;" but at Pekin, Elder Tate baptized six in twelve days, and many more were favorable.

Complaints against the Laws and Dr. Foster.

Received a long letter from Thomas Rancliff, complaining of William and Wilson Law and Dr. Foster's swindling him, which is another example that people will not obey counsel, although it was so pointedly made known to the people on the 13th of April last.

Thursday, 25.—Sent William Clayton to Carthage to redeem the city lots on the Galland tract, which had been sold for taxes.

Dr. Imbert, Messrs. Chastan and Manlan, missionaries, with seventy Christians were beheaded, and one hundred and eighty strangled in Korea, East Asia.

The town of Tallahassee, Florida, was destroyed by fire.

Friday, 26.—At five p.m. I met in counsel in the upper room, with my brother Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, Judge James Adams, Bishop Newel K. Whitney and William Law, and gave them their endowments and also instructions in the priesthood on the new and everlasting covenant, &c.

Wrote a letter of instructions to Reuben Hedlock.

Saturday, 27.—In the morning received visitors.

Benjamin Winchester Investigated.

At two p.m. I met brother Hyrum, the Twelve, Judge Adams, Bishop Whitney and others, in council to investigate the conduct of Benjamin Winchester, charges having been preferred against him by letter from Sybella Armstrong and others in Philadelphia, Sisters Jarman and Adams. George J. Adams and others gave their testimony, when they disfellowshiped Winchester, and took his license until he made satisfaction to the aggrieved parties.

[Extract from Wilford's Woodruff's journal.]

Elder Wilford Woodruff's Minutes of the Investigation of Benjamin Winchester.

A rainy day.

In the afternoon I met in council with the Twelve and First Presidency, when the case of Benjamin Winchester was brought up on trial for improper conduct, slandering the Saints in Philadelphia, for rejecting the counsel of Hyrum, Joseph and the Twelve, and tearing to pieces the Saints instead of building them up.

Hyrum pleaded for mercy, Joseph for justice, and the Twelve decided according to testimony; and in all we had an interesting time. Elder Winchester was refractory and out of order. President Joseph Smith wished the Twelve or president of the quorum to call the house to order.

Several letters were read touching the subject; after which Elder Winchester made a lengthy speech trying to justify himself. Was followed by President Hyrum Smith, who pleaded in behalf of Winchester on the side of mercy.

Elder George J. Adams gave his testimony against Winchester; then Elder Winchester followed Adams, and both spoke several times. Then President Joseph Smith arose and rebuked Elder Winchester in the sharpest manner; said he had a lying spirit and had lied about him, and told him of many of his errors.

After hearing the testimony, Elder Brigham Young, president of the quorum of the Twelve, said he had made up his mind, and his decision was that Elder Winchester should give up his license and cease preaching until he should reform.

President Hyrum Smith said he should not like to have such a decision given without another trial and giving Elder Winchester a chance to get more testimony if he could.

President Brigham Young said he should then prefer to have the case turned over to the high council.

President Joseph Smith said it was not the business of the high council. They could not try him. It belonged to the Twelve, and them alone; for it was concerning matters abroad, and not in Nauvoo. The high council was to try cases that belong to the stake, and the Twelve to regulate the churches and elders abroad in all the world; and Elder Winchester's case comes under the jurisdiction of the Twelve and theirs alone.

President Hyrum Smith urged that the case should be put off until tomorrow. President Joseph Smith said that the case might be put off until tomorrow at ten o'clock, if it would do anybody any good.

President Brigham Young arose and spoke in the majesty of his calling; and among other remarks, said that his mind was made up, and that the remarks of Brother Hyrum or of Brother Joseph had not altered it. As for himself, he would not sit upon the case another day. He considered the course Brother Winchester had taken an insult upon his office and calling as an apostle of Jesus Christ, and he would not bear it. As for the rest of the Twelve, they might do as they pleased. As for himself, he would not submit to it. Benjamin Winchester has despised and rejected the counsel of the Presidency and the Twelve—has said they had no jurisdiction over him in Philadelphia, and to say where he should go, &c. But he and others will find there is power in the Twelve. We know through whom we have received our power and who are our benefactors, and we are thankful for it. Benjamin Winchester has never for the first time received our counsel, but has gone contrary to it. No one is safe in his hands. He calls Hyrum an old granny, and slanders everybody. He says there is a contradiction between Hyrum and the Twelve. There is no contradiction between Hyrum and the Twelve—is there, Brother Hyrum? [Hyrum answered "No.">[

After Brigham Young closed, President Joseph Smith said he would give us a little counsel, if we saw fit to accept it. He thought it proper for us to silence Elder Winchester, take his license and have him bring his family to Nauvoo; and if he would not do that, let him go out of the Church.

It was then moved and seconded that Elder Winchester be silenced, and give up his license, and come with his family to Nauvoo. The motion was carried unanimously.

Brother Joseph then addressed the Twelve, and said that in all our counsels, especially while on trial of any one, we should see and observe all things appertaining to the subject, and discern the spirit by which either party was governed. We should be in a situation to understand every spirit and judge righteous judgment and not be asleep. We should keep order and not let the council be imposed upon by unruly conduct. The Saints need not think because I am familiar with them and am playful and cheerful, that I am ignorant of what is going on. Iniquity of any kind cannot be sustained in the Church, and it will not fare well where I am; for I am determined while I do lead the Church, to lead it right.

Brother Joseph further remarked, concerning Elder Adams, that he had given satisfaction to him concerning the thing whereof he was accused. He had confessed all wherein he had done wrong, and had asked for mercy, and he had taken the right course to save himself; that he would now begin anew in the Church.

After much instruction was given from Joseph, the council adjourned.

I then instructed the Twelve to investigate the condition of the whole Philadelphia church while in council.

List of Persons to be Helped to Immigrate to Nauvoo.

Voted that the following persons be assisted to emigrate from England—viz., Mrs. Elizabeth Pixton, Mrs. Sarah Taylor, Jeremiah Taylor, Mrs. Mary Greenhalgh, Mrs. Elizabeth Clayton and two children, Hugh Patrick and family, Mrs. Ann Farrar and three children, Maria Barrows and children, Alice Bailey and two children, William Player's family, Prudence Parr and six children, Rebecca Partington.

A tremendous rain-storm all day, commencing with thunder in the morning.

A petition for the repeal of the parliamentary union, with England—representing four hundred and fifty thousand persons—was sent from Menagh, Ireland.

Sunday, 28.—Cold, rainy day.

Endowments at Nauvoo.

At five p.m. I met with brother Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, Newel K. Whitney, and James Adams, in the upper room to attend to ordinances and counseling. Prayed that James Adams might be delivered from his enemies, and that Orrin P. Rockwell might be delivered from prison, and that the Twelve be prospered in collecting means to build the Nauvoo House.

Record of the First Twelve in Relations with the Prophet.

Of the Twelve Apostles chosen in Kirtland, and ordained under the hands of Oliver Cowdery, David Whitmer and myself, there have been but two but what have lifted their heel against me—namely Brigham Young and Heber C. Kimball.

Monday, 29.—At nine a.m., I met in council with brother Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, Newel K. Whitney, and James Adams.

Singing, and prayer by Elder Brigham Young. Conversation, instruction and teaching concerning the things of God. Had a pleasant interview.

Two p.m., in mayor's court. Tried a case—"The People vs. Thompson," for assault. Fined Thompson three dollars.

Gave instructions to have the account of the Lawrence estate made out.

Judge James Adams gave a deed of eleven quarter sections of land on the prairie to the trustee-in-trust.

Six p.m., the Twelve Apostles met and directed the following to be published in the Times and Seasons.

Special Message to the Saints in Philadelphia.

To the Church in Philadelphia:

All the members of that branch of the Church of Jesus Christ of Latter-day Saints which is located in Philadelphia, Pennsylvania, who are desirous of doing the will of heaven and of working out their own salvation by keeping the laws of the celestial kingdom, are hereby instructed and counseled to remove from thence without delay and locate themselves in the city of Nauvoo, where God has a work for them to accomplish.

Done at Nauvoo the 20th day of May, 1843, agreeable to the instructions of the First Presidency.

By order of the quorum of the Twelve, BRIGHAM YOUNG, President of the quorum.

WILLARD RICHARDS, Clerk.

Appointments by the Quorum of the Twelve.

Elder James Sloan, to Ireland. Elder Benjamin Brown, accompanied by Elder Jesse W. Crosby, to the province of Nova Scotia. Elder Edwin W. Webb, to Galena. Elder Issac Chase, to the Eastern States, Elder Stephen Abbott and Charles E. Spencer to Wisconsin territory, Elder Issac Thompson to accompany them.

WILLARD RICHARDS, Clerk.

Pleasant, but cool after the rain.

Tuesday, 30.—In the office from nine till noon examining Nauvoo stock, and transacting business with the Twelve Apostles, and taking bonds from Brigham Young, Heber C. Kimball, Orson Hyde, Orson Pratt, Wilford Woodruff, and George A. Smith, of which I insert one as follows:

Form of Bond Executed by Brigham Young et al. to the Prophet.

Know all men by these presents, that we, Brigham Young and John M. Bernhisel, are held and firmly bound unto Joseph Smith, as sole trustee-in-trust for the Church of Jesus Christ of Latter-day Saints, in the penal sum of two thousand dollars, lawful money of the United States; for the payment of which sum, well and truly to be made, we bind ourselves, our heirs, assigns and administrators firmly by these presents.

Dated at Nauvoo, this 30th day of May, 1843.

The condition of the above obligation is such that the above bounden Brigham Young who has been appointed an agent to collect funds for the Nauvoo House Association and for the Temple now building in the city of Nauvoo, shall faithfully pay to the said trustee-in-trust as aforesaid, all moneys that he may collect for either house, then this obligation be null and void, otherwise to remain in full force and virtue.

Signed, sealed and delivered the day and year first above written.

BRIGHAM YOUNG, [L. S.] JOHN M. BERNHISEL, [L. S.]

And directed that receipts be also written for the Nauvoo stock as follows:

Form of Receipt for Stock Certificate.

Received May 30th, 1843, of Joseph Smith, Sole Trustee-in-Trust for the Church of Jesus Christ of Latter-day Saints, three hundred stock certificates of Nauvoo House Association, numbering as follows:

200 numbering 1 to 200 inclusive, dated Feb. 8, 1841, 36 numbering 125 to 160 inclusive, dated Feb. 5, 1841, 36 numbering 376 to 411 inclusive, dated Feb. 10, 1841, 28 numbering 5 to 32 inclusive, dated Feb. 6, 1841,

300 shares value $15,000.

BRIGHAM YOUNG.

Afterwards I superintended the preparation of papers to settle the Lawrence business. My brother Hyrum baptized Jonathan C. Wright and ordained him an elder.

Wednesday, 31.—Called at the office and court room before breakfast and conferred with Dr. Richards on business.

City council met at ten a.m. and gave instructions to a committee to draft an ordinance in relation to the ferry.

Rode out in the afternoon on the prairie with Mr. Houston, the Speaker of the House of Representatives for Missouri, Judge Sylvester Emmons, Lawyer Marr and O. C. Skinner, and William Clayton.

At six p.m. met with the city council, when the ordinance in relation to the ferry passed its second reading.

Signed letters of recommendation to James Brown and Peter Haws to collect funds in Mississippi and Alabama.

Elder Brigham Young moved out of his log cabin into a new brick house, small, but comfortable and convenient.

The steamer Amaranth landed at Nauvoo the Saints who had left Liverpool in the Yorkshire under the care of Elders Thomas Bullock and Richard Rushton, all well; and also some Saints who had left there more recently in the Swanton.

News arrived that General Charles Napier gained a brilliant victory near Hyderabad, after a dreadful combat of three hours. The Belochee army of twenty-two thousand men were completely overthrown by twenty-seven hundred English troops, who sustained a loss of only two hundred and fifty killed and wounded, including eighteen officers.

Four hundred and fifty clergymen have lately seceded from the Church of Scotland, being nearly one-half of the whole number.

CHAPTER XXII.

FORMS OF CREDENTIALS OF THE TWELVE—CONFERENCE At MANCHESTER, ENGLAND—DEATH OF JUDGE ELIAS HIGBEE—"THE PURPOSE OF GATHERING," A DISCOURSE BY THE PROPHET.

Thursday, June 1, 1843.—Presided in the city council, which passed "An ordinance to establish a ferry across the Mississippi river at the city of Nauvoo."

And also passed "An ordinance respecting mad dogs and other animals."

I addressed the council, and criticized James Sloan's account current charging for room, candles, fuel, etc., etc., as extras. Willard Richards, Newel K. Whitney, and William Clayton [were engaged] all day preparing papers for the settlement of the Lawrence estate.

I gave the following recommend to Elder Brigham Young.

Credentials of Brigham Young.

To all Saints and Honorable Men of the Earth, Greeting:

DEAR BRETHREN AND FRIENDS:—I, Joseph Smith, a servant of the Lord, and trustee-in-trust for the Temple of the Lord at Nauvoo, do hereby certify that the bearer hereof, Brigham Young, an elder and one of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, has deposited with me his bond and security, to my full satisfaction, according to the resolution of the conference held in this city on the 6th day of April last.

He, therefore, is recommended to all Saints and honorable people as a legal agent to collect funds for the purpose of building the Nauvoo House and Temple of the Lord. Confident that he will honor this high trust, as well as ardently fulfill his commission as a messenger of peace and salvation, as one of the Lord's noble men, I can fervently say, May the Lord clear his way before him and bless him, and bless those that obey his teaching, wherever there are ears to hear and hearts to feel.

He is the friend of Israel, and worthy to be received and entertained as a man of God; yea, he has, as had the ancient apostles, the good word, even the good word that leadeth unto eternal life.

Wherefore, brethren and friends, while you have the assurance of the integrity, fidelity and ability of this servant of the living God, and trusting that your hearts and energies will he enlivened and deeply engaged in the building of those houses directed by revelation for the salvation of all Saints, and that you will not rest where you are until all things are prepared before you, and you are gathered home with the rest of Israel to meet your God, I feel strong in the belief and have a growing expectation that you will not withhold any means in your power that can be used to accomplish this glorious work.

Finally, as one that greatly desires the salvation of men, let me remind you all to strive with godly zeal for virtue, holiness, and the commandments of the Lord. Be good, be wise, be just, be liberal; and above all, be charitable, always abounding in all good works. And may health, peace and the love of God our Father, and the grace of Jesus Christ our Lord be and abide with you all, is the sincere prayer of your devoted brother and friend in the everlasting Gospel,

JOSEPH SMITH. City of Nauvoo, June 1, 1843.

Similar letters were given to Elders Heber C. Kimball, Orson Pratt, Orson Hyde, Wilford Woodruff and George A. Smith.

Signed a conveyance of Eric Rhodes' bonds to Joseph Smith to William Clayton.

Gave a letter of instruction to George J. Adams, who is to accompany Elder Orson Hyde on his mission to Russia.

Elders Addison Pratt, Benjamin F. Grouard, Knowlton F. Hanks and Noah Rogers started on their mission for the Society Islands at two p.m., on the steamer Sarah Ann, for St. Louis.

The quorum of the Twelve Apostles met in council in my office, to make arrangements to start on their mission to collect funds for the Temple and Nauvoo House.

Friday, 2.—Closed the contract whereby I gave two notes for $1,375, and became half owner of the steamboat Maid of Iowa. Continued in the office with Captain Dan Jones most of the morning, which was very rainy.

In the afternoon rode out in the city to invite several friends to take an excursion on Maid of Iowa tomorrow, and had a long conversation with a Presbyterian minister.

Outrages were committed in Wales on public property, under an organized band called "Rebecca and her daughters."

An Excursion on the Mississippi.

Saturday, 3.—This morning, I, with my family and a large company of brethren and sisters, started for Quincy, on a pleasure voyage on the steamboat Maid of Iowa, had a fine band of music in attendance, and arrived there at about one p.m.

The accounts of the Lawrence estate were presented to the probate judge, to which he made objections, when a new account was made out by William Clayton, which we made oath to, when the accounts were accepted by the probate judge.

At five p.m. started on our return, but tied up at Keokuk, at one a.m. on account of a severe storm until daylight, when we started home and were glad to arrive in Nauvoo at seven a.m. of the 4th.

Sunday, 4.—At ten a.m. I engaged in conversation with Mr. De Wolf, a clergyman of the Episcopal order, who was much of a gentleman.

Minutes of a Conference Held at Manchester, England, June 4, 1843.

A conference was commenced in the New Corn Exchange, Manchester, and by adjournment moved into the large room at Hayward's Hotel, Bridge street. The assembly was large, although the weather was unfavorable.

Elder Thomas Ward was president, and William Walker, clerk. President Ward and Elders Hiram Clark and Amos Fielding preached giving excellent teachings on the plan of salvation, and the Lord's Supper. There were present six high priests, fifty-eight elders, sixty-four priests, forty teachers, ten deacons.

The representations of the churches being next called for, the following statements were made:

[Image]

The sacrament was administered in the afternoon.

Monday, 5.—The following persons devoted themselves to the work of the ministry—viz., Osmond Shaw, Thomas Shaw, Samuel Downes, Elders William Speakman and George Eyres.

The following persons were then ordained elders—viz., R. Cowen, T. Pratt, Samuel Downe, John Williams, Peter McCue, Joseph Walker, and Levi Rigg.

Priests: J. Flint, Joseph Smith, J. Nightingale, J. Lee, Thomas Jackson, Samuel Wells, Charles Turner, Christopher Riding, George Robinson.

Teachers: George Hewitt, Thomas Jennings.

Elder Barradale was appointed to preside over Cheltenham branch; Elder Rudd, over the Nottingham circuit; Elder Pritchard, to labor in Derbyshire; Elder Speakman, with Elder Robert Parker, in the Bradford conference; Osmond Shaw, Addingham, Yorkshire; Elder George Eyers, in Lincolnshire and Hull, in connection with Elder Henry Cuerdon and Elder Samuel Downes, in Derbyshire, with Elder Hibbert.

Tuesday, 6.—I rode out to the Prairie Farm.

Earthquake occurred in Java, destroying Nias and burying its inhabitants in the ruins.

The total national debt of Europe is estimated at $10,499,710,000. A century ago the European treasury was comparatively unencumbered.

Wednesday, 7.—Concluded a settlement with J. W. Coolidge. Gave him a deed for city lot.

Visited Elias Higbee, who was very sick.

John Workman and a company of 30 Saints, mostly his own family, arrived from Tennessee.

Thursday, 8.—This morning, about daybreak, Elder Elias Higbee died at his residence near the Temple.^[A]

[Footnote A: He was son of Isaac and Sophia Higbee, born 23rd October, 1795, in Galloway, Gloucester county, New Jersey. In 1803, removed with his parents to Clermont county, Ohio. At the age of 22 he married Sarah Ward, and removed to Cincinnati. He received the gospel in the spring of 1832, and in the summer of the same year went to Jackson county, Missouri, where he was baptized, and returned to Cincinnati, and was ordained an elder under the hands of his brother, Isaac Higbee, 20th February, 1833. Arrived in Jackson county with his family in March, and was driven by the mob to Clay county in the fall of 1833; ordained a high priest under the hands of Amasa M. Lyman, by order of the high council in Clay county. 26th March, 1835, started on a mission, preaching the gospel through the states of Missouri, Illinois, Indiana, and Ohio. Arriving at Kirtland, he labored on the Temple until it was finished, and received his endowment therein. In the spring of 1836, returned to his family in Missouri; removed them to Caldwell County, where he was appointed County Judge.

Judge Higbee was also appointed to with the Prophet to Washington to plead the cause of the Saints before congress, and perhaps will be chiefly remembered for his earnest but temperate zeal in their cause; also for the courage and judgment he manifested before the Senate Committee on Judiciary, before which the hearing was had. The case was conducted by Judge Higbee, practically alone. See his reports to the Prophet, Vol. IV, pp. 81-91. His course approved, Ibid. p. 96.]

We copy the following from page 315 of the Law of the Lord—^[B]

[Footnote B: The "Law of the Lord" is a manuscript book kept personally by the Prophet, wherein, with other specially valuable documents, he recorded character sketches and the good deeds of the faithful Saints; also the blessings he pronounced upon them. See this Vol., pp. 108, 124-128.]

JUDGE ELIAS HIGBEE.

He has been sick only five days of cholera morbus and inflammation, which produced mortification, and his death was unexpected by all. His loss will be universally lamented, not only by his family, but by a large circle of brethren who have long witnessed his integrity and uprightness, as well as a life of devotedness to the cause of truth. He has endured a great share of persecution and tribulation for the cause of Christ, both during the Missouri troubles and other times. On the 6th day of October, 1840, he was appointed one of the committee to build the Temple in Nauvoo, which office he maintained during his life. In that station he has shown a disposition to do right at all times, and always manifested a great anxiety for the prosperity of the Temple as well as the work at large. He has left a large family to mourn his departure; but he is gone to his rest for a little season, even until the morning of the resurrection, when he will again come forth and strike hands with the faithful, and share the glory of the kingdom of God for ever and ever.

Emma was sick.

In the afternoon, rode out on horseback; called on Willard Richards, who was at work in his garden; asked him who gave him leave to occupy that lot. He answered, "Your honor?" When I replied, "You are perfectly welcome to it, so far as I am concerned;" then continued my journey to the prairie.

Friday, 9.—Rode out to show Mr. Lewis some lots in the city.

Continued most of the day with Emma, who was very sick.

Saturday, 10.—At home. Brothers Livingston and Goodrich, from Peterboro, New Hampshire, visited me about establishing a cotton factory in Nauvoo.

City council met and passed "An ordinance to regulate the rates of toll at the ferry in the city of Nauvoo," which is published in the Neighbor.

Several petitions were presented to repeal the hog law, which were rejected.

The court-martial ordered an arsenal to be built in the city of Nauvoo, for the security of the public arms; and also ordered Brigadier-General Charles C. Rich to organize the 2nd battalion, 1st regiment, 2nd cohort, into a regiment of light infantry, to be the 5th regiment, 2nd cohort.

To show the wickedness and rascality of John C. Bennett and the corrupt conspiracy formed against me in Missouri and Illinois, I insert the following under date of the letter:—

Letter of Samuel C. Owens to Governor Ford—Informing the Latter of an Indictment Against Joseph Smith.

INDEPENDENCE, Mo., June 10, 1843.

To His Excellency Governor Ford.

SIR:—For the last three months I have been corresponding with Dr. John C. Bennett relative to one certain Joe Smith, Mormon Prophet, etc., of your state. In several of Dr. Bennett's letters to me, he informs me that my name is known to you. Taking this for granted authorizes me without hesitation to write you full upon a subject that the people of this part of our state feel themselves vitally interested in.

At the last term of the Circuit court of Daviess county, an indictment was found by the grand jury of said county against Joseph Smith for treason against this state. The necessary papers are now on their way to Governor Reynolds, who, on the receipt thereof, I have no doubt, will make a requisition on you for the apprehension and delivery of said Smith to the bearer, Mr. Joseph Reynolds, who goes as a special agent to attend to this business; and I am in hopes that, so soon as the proper papers come to hand, you will take that course that will secure this imposter and have him delivered over to Mr. Reynolds.

Dr. Bennett further writes me that he has made an arrangement with Harmon T. Wilson, of Hancock county (Carthage, seat of justice) in whose hands he wishes the writ that shall be issued by you to be put. From the tenor of his letters I am induced to believe that he has made the same suggestions to you. The only wish of the people of this state is, that this man, Joseph Smith, may be brought to that justice which the magnitude of his crime merits.

Respectfully your obedient servant,

SAM. C. OWENS, [Commander-in-chief of the mob in Jackson county].

A steamship of iron, called the Great Britain, was built at Bristol, England, at a cost of 90,000 pounds. She has six masts, and is 320 feet in length on deck, and is said to be the largest vessel that has been built since the days of Noah.

Sunday, 11.—Ten a.m., meeting at the stand.

The following report is from the journals of Elders Willard Richards and Wilford Woodruff:—

The Prophet's Discourse—The Purpose of the Gathering of Israel.

A large assembly of the Saints met at the Temple stand. Hymn by the choir. Prayer by Elder Parley P. Pratt, and singing.

President Joseph Smith remarked—"I am a rough stone. The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone. I have not the least idea, if Christ should come to the earth and preach such rough things as He preached to the Jews, but that this generation would reject Him for being so rough."

He then took for his text the 37th verse of 23rd chapter of Matthew—"O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."

This subject was presented to me since I came to the stand. What was the object of gathering the Jews, or the people of God in any age of the world? I can never find much to say in expounding a text. A man never has half so much fuss to unlock a door, if he has a key, as though he had not, and had to cut it open with his jack-knife.

The main object was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose.

It was the design of the councils of heaven before the world was, that the principles and laws of the priesthood should be predicated upon the gathering of the people in every age of the world. Jesus did everything to gather the people, and they would not be gathered, and He therefore poured out curses upon them. Ordinances instituted in the heavens before the foundation of the world, in the priesthood, for the salvation of men, are not to be altered or changed. All must be saved on the same principles.

It is for the same purpose that God gathers together His people in the last days, to build unto the Lord a house to prepare them for the ordinances and endowments, washings and anointings, etc. One of the ordinances of the house of the Lord is baptism for the dead. God decreed before the foundation of the world that that ordinance should be administered in a font prepared for that purpose in the house of the Lord. "This is only your opinion, sir," says the sectarian. * * * * *

If a man gets a fullness of the priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord.

Where there is no change of priesthood, there is no change of ordinances, says Paul, if God has not changed the ordinances and the priesthood. Howl, ye sectarians! If he has, when and where has He revealed it? Have ye turned revelators? Then why deny revelation?

Many men will say, "I will never forsake you, but will stand by you at all times." But the moment you teach them some of the mysteries of the kingdom of God that are retained in the heavens and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death. It was this same principle that crucified the Lord Jesus Christ, and will cause the people to kill the prophets in this generation.

Many things are insoluble to the children of men in the last days: for instance, that God should raise the dead, and forgetting that things have been hid from before the foundation of the world, which are to be revealed to babes in the last days.

There are a great many wise men and women too in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. Many seal up the door of heaven by saying, So far God may reveal and I will believe.

All men who become heirs of God and joint-heirs with Jesus Christ will have to receive the fullness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole.

I will say something about the spirits in prison. There has been much said by modern divines about the words of Jesus (when on the cross) to the thief, saying, "This day shalt thou be with me in paradise." King James' translators make it out to say paradise. But what is paradise? It is a modern word it does not answer at all to the original word that Jesus made use of. Find the original of the word paradise. You may as easily find a needle in a haymow. Here is a chance for battle, ye learned men. There is nothing in the original word in Greek from which this was taken that signifies paradise; but it was—This day thou shalt be with me in the world of spirits: then I will teach you all about it and answer your inquiries. And Peter says he went and preached to the world of spirits (spirits in prison, I Peter, 3rd chap., 19th verse), so that they who would receive it could have it answered by proxy by those who live on the earth, etc.

The doctrine of baptism for the dead is clearly shown in the New Testament; and if the doctrine is not good, then throw the New Testament away; but if it is the word of God, then let the doctrine be acknowledged; and it was the reason why Jesus said unto the Jews, "How oft would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"—that they might attend to the ordinances of baptism for the dead as well as other ordinances of the priesthood, and receive revelations from heaven, and be perfected in the things of the kingdom of God—but they would not. This was the case on the day of Pentecost: those blessings were poured out on the disciples on that occasion. God ordained that He would save the dead, and would do it by gathering His people together.

It always has been when a man was sent of God with the priesthood and he began to preach the fullness of the gospel, that he was thrust out by his friends, who are ready to butcher him if he teach things which they imagine to be wrong; and Jesus was crucified upon this principle.

I will now turn linguist. There are many things in the Bible which do not, as they now stand, accord with the revelations of the Holy Ghost to me.

I will criticize a little further. There has been much said about the word hell, and the sectarian world have preached much about it, describing it to be a burning lake of fire and brimstone. But what is hell? It is another modern term, and is taken from hades. I'll hunt after hades as Pat did for the woodchuck.

Hades, the Greek, or Shaole, the Hebrew: these two significations mean a world of spirits. Hades, Shaole, paradise, spirits in prison, are all one: it is a world of spirits.

The righteous and the wicked all go to the same world of spirits until the resurrection. "I do not think so," says one. If you will go to my house any time, I will take my lexicon and prove it to you.

The great misery of departed spirits in the world of spirits, where they go after death, is to know that they come short of the glory that others enjoy and that they might have enjoyed themselves, and they are their own accusers. "But," says one, "I believe in one universal heaven and hell, where all go, and are all alike, and equally miserable or equally happy."

What! where all are huddled together—the honorable, virtuous, and murderers, and whoremongers, when it is written that they shall be judged according to the deeds done in the body? But St. Paul informs us of three glories and three heavens. He knew a man that was caught up to the third heavens. Now, if the doctrine of the sectarian world, that there is but one heaven, is true, Paul, what do you tell that lie for, and say there are three? Jesus said unto His disciples, "In my Father's house are many mansions, if it were not so, I would have told you. I go to prepare a place for you, and I will come and receive you to myself, that where I am ye may be also."

Any man may believe that Jesus Christ is the Son of God, and be happy in that belief, and yet not obey his commandments, and at last be cut down for disobedience to the Lord's righteous requirements.

A man of God should be endowed with wisdom, knowledge, and understanding, in order to teach and lead the people of God. The sectarian priests are blind, and they lead the blind, and they will all fall into the ditch together. They build with hay, wood, and stubble, on the old revelations, without the true priesthood or spirit of revelation. If I had time, I would dig into hell, hades, shaole, and tell what exists there.

There is much said about God and the Godhead. The scriptures say there are Gods many and Lords many, but to us there is but one living and true God, and the heaven of heavens could not contain him; for he took the liberty to go into other heavens. The teachers of the day say that thy Father is God, the Son is God, and the Holy Ghost is God, and they are all in one body and one God. Jesus prayed that those that the Father had given him out of the world might be made one in them, as they were one; [one in spirit, in mind, in purpose]. If I were to testify that the Christian world were wrong on this point, my testimony would be true.

Peter and Stephen testify that they saw the Son of Man standing on the right hand of God. Any person that had seen the heavens opened knows that there are three personages in the heavens who hold the keys of power, and one presides over all.

If any man attempts to refute what I arm about to say, after I have made it plain, let him beware.

As the Father hath power in Himself, so hath the Son power in Himself, to lay down His life and take it again, so He has a body of His own. The Son doeth what He hath seen the Father do: then the Father hath some day laid down His life and taken it again; so He has a body of His own; each one will be in His own body; and yet the sectarian world believe the body of the Son is identical with the Father's.

Gods have an ascendancy over the angels, who are ministering servants. In the resurrection, some are raised to be angels; others are raised to become Gods.

These things are revealed in the most holy place in a Temple prepared for that purpose. Many of the sects cry out, "Oh, I have the testimony of Jesus; I have the Spirit of God: but away with Joe Smith; he says he is a prophet; but there are to be no prophets or revelators in the last days." Stop, sir: The Revelator says that the testimony of Jesus is the spirit of prophecy; so by your own month you are condemned. But to the text. Why gather the people together in this place? For the same purpose that Jesus wanted to gather the Jews—to receive the ordinances, the blessings, and glories that God has in store for His Saints.

I will now ask this assembly and all the Saints if you will now build this house and receive the ordinances and blessings which God has in store for you; or will you not build unto the Lord this house, and let Him pass by and bestow these blessings upon another people? I pause for a reply.

Rev. De Wolf Preaches at Nauvoo.

At half-past two p.m., I introduced to the congregation Mr. De Wolf, a clergyman of the Episcopal church, and requested the attention of the congregation in his behalf. He read the 6th chapter of Hebrews, and then kneeled and prayed, dressed in his black clerical gown, which excited some curiosity among some of the Saints. After the choir sang a hymn, he preached from Hebrews, 6th chapter, 1st and 2nd verses, touching on such principles only that are acknowledged and received by the Church. In his closing remarks he observed—"I may never meet you all again this side of the eternal world; but I will appoint a meeting—i. e. when the Lord Jesus shall descend with his angels to call the dead from their graves, and sit in judgment on all the world."

Conference at Lima.

A conference was held at Lima, and the branch reorganized, under the direction of Elder Heber C. Kimball; Isaac Morley, President; Walter Cox and Edwin Whiting, counselors; Gardiner Snow, bishop; Clark Hallet and Henry Dean, counselors; William Woodland, Solomon Hancock, James C. Snow, James Israel, Edmond Durfee, Daniel Stanton, Moses Clawson, Joseph S. Allen, Philip Garner, Henry Ettleman, Reuben Daniels, and Horace Rawson, high council; James C. Snow, clerk of the branch.

During the appointing of the high council, Elder Kimball made some general remarks upon the Word of Wisdom.

Heber C. Kimball on the Word of Wisdom.

He commenced by saying that he always despised a penurious principle in any man, and that God despised it also; for he was liberal and did not look at every little thing as we do. He looked at the integrity of the heart of man. He said some would strain, nip and tuck at the Word of Wisdom, and at the same time they would turn away a poor brother from their door when he would ask for a little meal for his breakfast. He compared it to the man that was stretched upon the iron bedstead; if he was too long, they would cut him off; if he was too short, they would stretch him out. And again, he said, it made him, think of the old Indian's tree, which stood so straight that it leaned a little the other way, and the best way was to stand erect.

In the after part of the day he renewed the subject by saying that he did not wish to have any one take any advantage of what he had said, for he spoke in general terms; but said he had always obeyed the Word of Wisdom, and wanted every Saint to observe the same. He said that, when he was in England, he only taught it once or twice in public, and the Saints saw his example and followed it. So likewise when the elders go to preach, if they will observe the Word of Wisdom, all of those will whom they bring into the kingdom; but if they do not, they cannot expect their children will, but they will be just like themselves; for every spirit begets its own. Neither will such elders be able to do much good; for the Holy Ghost will not dwell in them, neither will the Father nor the Son; for they will not dwell where the Holy Ghost will not, and neither of them will dwell in unholy temples. He said that he wanted wise and honorable men to fill responsible offices who were worthy. He then closed his subject by recommending the Saints to observe the counsel of President Morley. He made some very appropriate remarks with regard to the Temple and Nauvoo House.

Elder William Curtis was appointed to go with Elder Aaron M. York to the State of Maine.

CHAPTER XXIII.

THE PROPHET'S VISIT TO DIXON, LEE CO.—CONDITIONS IN NAUVOO—SALEM ARGUS—SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO JUNE—NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT NAUVOO—EXPEDITIONS FOR HIS PROTECTION—THE ARREST—TURNING THE TABLES—RETURN TO NAUVOO.

Monday, June 12, 1843.—At the office morning and afternoon, and approved of the resolutions of a court martial of the Nauvoo Legion, passed June 10, 1833, to the effect

That an arsenal be built in the city of Nauvoo, to be located in any part of the city where the lieutenant and major generals may direct, who are also authorized to make or cause to be made, a draft of the same, and also to purchase any piece of land for the aforesaid purposes which they may deem proper.

That Colonel Jonathan Dunham be and is hereby appointed agent for the Legion to superintend the business of the building of the aforesaid arsenal, and that he be allowed one dollar and forty-cents per day for his services while employed in that business, to be paid out of any money in the treasury not otherwise appropriated; that he be armorer of said arsenal, when completed; and that he be allowed such remuneration for said services as may be hereafter fixed by law; also that he be required to give bonds to the amount of five thousand dollars, with approved securities, before entering upon the duties of said office.

That any constable or collector of fines be and is hereby authorized, if he cannot obtain money, to take property in payment of fines, at a fair valuation at his discretion, and make returns thereof to the proper officers, as in other cases.

That Brigadier-General Rich be and is hereby authorized to organize the second battalion, first regiment second cohort, into a regiment of light infantry, to be called "The Escort Regiment of Light Infantry," to take place in the second cohort, according to assignment, on parade days, and do such duties of escort, &c., as may be necessary; and that he organize the first battalion, first regiment, second cohort, into a regiment of artillery.

About forty Saints arrived from Peterboro, New Hampshire.

Departure of the Prophet for Dixon, Lee Co., Ill.

Thursday, 13.—I started north with Emma and the children to see her sister, Mrs. Wasson and family, living near Dixon, Lee county, Illinois.

Elder Wilford Woodruff, when going to the prairie with several brethren to fence his five-acre lot, broke the reach of his wagon and it fell into a pile together. The wheel fell on his arm and bruised him considerably; but he was able to mend his wagon and continue his journey. After working hard all day he went to Brother Cheney's house to obtain a drink of water, when an ugly dog bit him through the calf of the leg, which made him very lame.

Wednesday, 14.—Business is progressing. Buildings are going up in every direction, and the citizens manifest a determination that Nauvoo shall be built up. The stones of the Temple begin to rise tier upon tier, and it already presents a stately and noble appearance.

The Mississippi has been rising three or four days, and is now three or four inches above high water mark.

Thursday, 15.—We give the following extract from the Salem Advertiser and Argus, being an extract from a lecture delivered in Salem by Mr. J. B. Newhall:

Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet.

The Nauvoo Temple is a very singular and unique structure. It is one hundred and fifty feet in length, ninety-eight feet wide, and when finished will be one hundred and fifty feet high. It is different from anything in ancient or modern history. Everything about it is on a magnificent scale, and when finished and seen from the opposite side of the river, will present one, if not the most beautiful, chaste and noble specimens of architecture to be found in the world.

We should like to be in possession of a model of this building, both on account of its great notoriety as being connected with the Mormon or Latter-day Saints' religion and also a work of art.

Did our limits here permit, we might give a very minute description of the whole order of architecture. The splendid drawing was executed by Mr. Newhall, while in Nauvoo, from a copy in the archives of that city. We wish he had taken it on a large scale, but he probably did not on account of transportation. We regret exceedingly that we did not have the privilege of a near inspection of the map of the city of Nauvoo, the place which for some time past has created more intense interest, perhaps, than any other city, town or village in the country, if not in the world. But on enquiring for it, we found it had been rolled up and packed away.

He gave a very glowing and interesting account of this city. The location is one of the most beautiful upon earth, situated upon the Mississippi river, rising in an inclined plane till it reaches the height where it overlooks an extensive tract of territory, unrivaled in rich and varying scenery.

His account of the military displays in Nauvoo, where Smith's Legion, as it is called, turns out, is very interesting and exciting. He spoke of the six ladies on horses, with white feathers or plumes waving over black velvet, riding up and down in front of the Legion. This must appear singular, at least to a Yankee.

He has had personal interviews with Joseph; and to sum up his character in a word, he is a jolly fellow, and according to his view, he is one of the last persons on earth whom God would have raised up as a prophet or priest, he is so diametrically opposite to that which he ought to be in order to merit the titles or to act in such offices. Among others he is very sociable, cheerful, kind and obliging, and very hospitable.

We have seen Hyrum Smith, a brother of Joseph's, and heard him preach, and conversed with him about his religion, its origin and progress; and we heard him declare in this city, in public, that what is recorded about the plates is God's solemn truth.

He declared to us in the Masonic Hall, in this city, that the statements are true, and called upon God with uplifted hands as a witness. We think it would be very interesting to the good people of Salem, and in fact to the whole Eastern States, to have the prophet come and make us a visit. We very much doubt whether there is a man on earth who would create so much excitement and deep interest at least for the time being, as the prophet.

The Times and Seasons of this date has the following:

Calamities of 1843, up to June.

The past year has been distinguished by calamities. In some instances the elements seem to have been commissioned to perform the work of destruction to an awful extent and unprecedented severity.

Three of the greatest calamities that have occurred within a century, happened within the short period of one hundred hours. The terrible fire at Hamburg, which destroyed two thousand houses, and nearly thirty million dollars of property, in the fairest portion of the city, was followed in less than two days by the earthquake at St. Domingo. In this earthquake the towns of Haytien and Santiago, sixty miles apart, were entirely destroyed, and not less than seven thousand five hundred of the inhabitants perished.

On the very next day, while St. Domingo was yet rocking with the shocks of the earthquake, and the ruins of Hamburg were not three days old, a train of cars filled with passengers on the railroad from Paris to Versailles were thrown from the track and set on fire by the engine. Before the passengers, who were locked in, could be removed, seventy of them perished in the flames.

More recently the city of Liverpool has suffered by fire to an extent only surpassed by the fire at Hamburg.

In this country, the cities of Portland, New York, Charleston, and Columbia have suffered severely from the same cause.

At one period of several weeks during the year it was estimated that the loss of steamboats on the western waters averaged one a day. In connection with six of the boats, two hundred lives were lost. If to all this we add the loss of life at sea, which has been unusually great the past year, we must regard it as a year of calamities.

Another Arrest of the Prophet Threatened.

Friday, 16.—Judge James Adams wrote by express from Springfield, at ten p.m., that Governor Thomas Ford had told him that he was going to issue a writ for me on the requisition of the Governor of Missouri, and that it would start tomorrow.

I copy the following from the Neighbor.

Prescription Against the Jews.

At the very moment when a spirit of toleration seemed to influence the feelings of society throughout the civilized world, we regret to perceive that the tribunals of the pope are, in June, 1843, reviving at Rome and Ancona, the very worst proscriptions of that fell and sanguinary institute, the Inquisition, as will be seen by a perusal of the following document:

"We, Fra Vincenzo Salina, of the order of Predicatori, Master in Theology, General Inquisitor in Ancona, Singaglia, Jesi, Osino, Cingoli, Macerata, Tolentino, Loreta, Recanati, and other towns and districts, &c.

"It being deemed necessary to revive the full observance of the disciplinary laws relative to the Israelites residing within our jurisdiction, and having hitherto without effect employed prayers and exhortation to obtain obedience to those laws in the Ghetti (Jewries) of Ancona and Sinigaglia, authorized by the despatch of the Sacred and Supreme Inquisition of Rome, dated June 10, 1843, expressly enjoining and commanding the observance of the decrees and pontifical constitutions, especially in respect to Christian nurses and domestic servants, or to the sale of property either in town or country districts, purchased and possessed previously to 1827, as well as subsequently to that period, we decree as follows:

"1. From the interval of two months after the date of this day, all gipsy and Christian domestics, male and female, whether employed by day or by night, must be dismissed from service in the said two Ghetti; and all Jews residing within our jurisdiction are expressly prohibited from employing any Christian nurse, or availing themselves of the services of any Christian in any domestic occupation whatever under pain of being immediately punished according to the pontifical constitutions.

"2. That all Jews who may possess property either in town or country permanent or moveable, or rents or interest, or any right involving shares in funded property, or leased landed property, must, within the term of three months from this day dispose of it by a positive and real, and not by any pretended or fictitious contract. Should this not be done within the time specified, the holy office is to sell the same by auction, on proof of the annual harvest being got in.

"3. That no Hebrew nurses, and still less any Hebrew family, shall inhabit the city, or reside in or remove their property into any town or district where there is no Ghetto (place or residence for Jews); and that such as may actually be there in conformity to the laws must return to their respective Ghetto within the peremptory period of six months, otherwise they will be proceeded against according to the tenor of the law.

"4. That especially in any city where there is a Ghetto, no Hebrew must presume to associate at table with Christians, either in public houses or ordinaries, out of the Ghetto.

"5. That in a city which has a Ghetto, no Hebrew shall sleep out of the Israelite quarter, nor make free to enter into familiar conversation in a Christian house.

"6. That no Hebrew shall take the liberty, under any pretext whatever to induce male Christians, and still less female Christians, to sleep within the boundaries of the Ghetto.

"7. That no Hebrews shall hire Christians, even only by the day, to work in their houses in the Ghetto.

"8. That no Hebrew, either male or female, shall frequent the houses of Christians, or maintain friendly relations with Christian men or women.

"9. That the laws shall remain in force respecting the decorum to be observed by the Hebrews who may absent themselves from their Ghetto to travel in the other parts of the state."

After laying down their monstrous rescripts, which we had hoped even the Romish church would not have attempted to revive, and still less reclothe with authority, and arm with tremendous pains and penalties, the savage order is issued that these intolerant laws shall be read in each of the Jewish synagogues. It is added, "They who violate the above articles will incur some or all of the penalties prescribed in the edicts of the Holy Inquisition."

Saturday, 17.—The Maid of Iowa went to Shokoquon with the Temple hands on a pleasure excursion. While there, the steamer Shokoquon came to port with many citizens from Burlington, when Elder George A. Smith delivered a lecture.

Sunday, 18.—Meeting at the Temple. Elder Eli P. Maginn preached in the forepart of the day, to the edification of the Saints. The sacrament was administered in the afternoon.

Markham and Clayton Sent to Warn the Prophet.

Judge Adams' message arrived early in the evening, when my Brother Hyrum sent William Clayton and Stephen Markham as fast as possible to inform me. Markham had two hundred and fifty dollars, and Clayton borrowed two hundred dollars. They left Nauvoo about half-past twelve at night, and proceeded to La Harpe.

Elder Elijah F. Sheets writes that he and Joseph A. Stratton have been preaching in Illinois, Indiana and Pennsylvania since September 4, 1842; have baptized thirty-two, and many more are convinced of the truth of the work; and that they are continuing their labors.

Monday, 19.—The laborers held a meeting in the grove to investigate the price and principles of labor.

Progress of Markham and Clayton.

Clayton and Markham arrived at La Harpe at sunrise, tarried about two hours to get a horse shod and take breakfast; started again at seven for Monmouth, where they arrived at three p.m., and put up their horses to feed and rest. They took dinner and slept till seven, when they started again and rode till midnight, when, the horses being tired and weary, they turned them out to feed, and they themselves lay down to sleep about two hours; after which they again resumed their journey and rode one mile north of Hendersonville, where they stopped to feed their horses.

Markham and Clayton Arrive at Portland.

Tuesday, 20.—About half-past seven, a.m., Markham and Clayton again started on their journey, and arrived at Andover about ten a.m. They turned out their horses to graze in the woods for about half-an-hour, when they proceeded to Gennesseo, where they arrived at half-past two p.m. They tried to hire a pair of horses to continue their journey, but did not succeed. They left Gennesseo, at six p.m., and traveled to Portland, where they arrived at twelve, put up their horses, and went to bed until four a.m.

The following appears in the Nauvoo Neighbor, and serves to illustrate the benefit of chartered rights in Illinois:

Projected Industries at Nauvoo Menaced by Portending Legislation.

SIR:—In obedience to the call made in your paper for information in relation to the affairs of the Agricultural and Manufacturing Association of this city, I give you such facts as I think will be satisfactory.

The first great object of the company was to establish a pottery for the manufacturing of the various kinds of crockery in common use in the country. Persons were deputed to make the necessary search whether suitable materials could be obtained.

The persons who were employed in this service were such as had been employed all their lives in the business. Their report was favorable, having found all the materials of as good a quality as those used in the old world for that purpose, in the immediate vicinity.

Efforts were accordingly made to commence the business with as little delay as possible. An eligible situation was obtained and the work of building commenced.

A stone building of sufficient size was put under construction and progressed with much rapidity. Persons possessing means felt desirous of investing a part of them at least in the business. All was prosperous and all flattering.

A considerable amount of land was obtained for agricultural purposes, it being the wish of the managers to supply all their workmen with all their necessaries as far as could be. Arrangements were making to get stock of the various kinds for this purpose.

The building had progressed nearly to the height of one story, when the electioneering campaign commenced, and it was roundly asserted that if certain persons were elected, all the charters granted by a previous legislature to the citizens of Nauvoo would be repealed.

At first the association supposed that this was merely an electioneering intrigue. But it assumed a formidable appearance, and began to assume the character of a fixed determination to carry the design into execution.

The subsequent acts of the legislature have given but too much evidence that such was the real intention of a very considerable portion of the members of the last legislature, if not a majority of them. This instantly paralyzed the exertions of the company. Many who were about to contribute to the funds of the society paused, not knowing what was best; and in consequence the work stopped.

Not that the company supposed that there was any such power vested in the legislature, either in the constitution or common sense; but they did not know how far a reckless spirit might lead men in the violation of both.

As the matter now stands, those having capital are at a loss whether to invest it in that way or not, lest the same reckless spirit may inevitably carry the proposed design into effect.

The work has not stopped for want of means or materials to carry on the business, as means, materials, and workmen of the first order are all at hand. But where is the safety, while such doctrines are boldly maintained by our legislature?

All the prospects of the company may be blasted at any stage of their business by one single act of men who seem to have no interest in the prosperity of the state or the citizens thereof, apart from their own political preferment.

Pledges can be made, for the sake of preferment, to an ignorant constituency to commit the most flagrant abuses upon the rights of private companies or even individuals, and attempts made with zeal and determination to carry them out to the full extent.

If public confidence be restored, the work can go on mote vigorously than ever.

Respectfully, SIDNEY RIGDON, President of the Company.

Donations to the Temple.

Elder John Snider reported the names of various persons in Great Britain and Ireland who donated various small sums between May and December, 1842, as contributions for building the Temple, and paid over nine hundred and seventy-five dollars and four cents. The names of the donors and amounts are recorded in the "Law of the Lord."

Generosity of Earl Spencer.

I insert the following as an exception to the general rule:—Earl Spencer keeps all the poor in the parish of Wormleighton, England, and so prevents a poor rate. He allows his laborers nine shillings a week when out of employment, and they pay only a shilling a year as a nominal rent for the house in which they severally reside.

Meeting of the Prophet with Markham and Clayton.

Wednesday, 21.—Markham and Clayton left Portland at four a.m., and traveled to within nine miles of Dixon. They changed their course, and went direct to Inlet Grove, where they arrived at half-past twelve, took dinner and fed their horses. Left Inlet at two p.m., and arrived at Wasson's at four p.m., where they learned that I was gone to Dixon in the carriage; and although their horses were tired down, they started for Dixon, but met me about half way.

They returned with me to Wasson's, and were glad to find a resting place, having ridden two hundred and twelve miles in sixty-six hours and had very little rest on the way; the horses were tired,—their backs very sore. I told them not to be alarmed. "I have no fear. I shall not leave here: I shall find friends, and Missourians cannot hurt me, I tell you in the name of Israel's God."

Thursday, 22.—Another meeting of the laborers in the grove near the temple concerning wages.

Postponement of the Prophet's Appointment at Dixon.

I had previously given out an appointment to preach this day at Dixon, but on account of the change in circumstances, I wrote to Dixon, telling the people there was a writ out for me, and therefore declined preaching; and I kept myself quiet all day, telling my friends that if I started for home I might be arrested where I had no friends and be kidnapped into Missouri, and thought it best to tarry at Inlet and see the result. Many [at Dixon] were desirous to hear me preach, but were disappointed.

Lawyer Edward Southwick, of Dixon, having heard of the writ being out against me, rode twelve miles to inform me. I thanked him for his kindness, paid him twenty-five dollars and introduced him to my friends, Markham and Clayton, showing that I had received previous information.

Friday, 23.—Judge Adams arrived at Nauvoo from Springfield.

At eight a.m. a company of the brethren gathered to remove the timbers from the Temple to the grove.

I sent William Clayton to Dixon at ten a.m., to try and find out what was going on there. He met Mr. Joseph B. Reynolds, the sheriff of Jackson county, Missouri, and Constable Harmon T. Wilson, of Carthage, Illinois, about half way, but they being disguised, they were not known by him; and when at Dixon they represented themselves as Mormon elders who wanted to see the prophet. They hired a man and team to carry them, for they had run their horses almost to death.

The Arrest at Dixon.

They arrived at Mr. Wasson's while the family were at dinner, about two p.m. They came to the door and said they were Mormon elders, and wanted to see Brother Joseph. I was in the yard going to the barn when Wilson stepped to the end of the house and saw me. He accosted me in a very uncouth, ungentlemanly manner, when Reynolds stepped up to me, collared me, then both of them presented cocked pistols to my breast, without showing any writ or serving any process. Reynolds cried out, "G— d— you, if you stir I'll shoot; G— d— if you, stir one inch, I shoot you, be still, or I'll shoot you, by G—." I enquired "What is the meaning of all this?" "I'll show you the meaning, by G—; and if you stir one inch, I'll shoot you, G— d— you." I answered, "I am not afraid of your shooting; I am not afraid to die." I then bared my breast and told them to shoot away. "I have endured so much oppression, I am weary of life; and kill me, if you please. I am a strong man, however, and with my own natural weapons could soon level both of you; but if you have any legal process to serve, I am at all times subject to law, and shall not offer resistance." Reynold replied, "G— d— you, if you say another word I will shoot you, by G—." I answered, "Shoot away; I am not afraid of your pistols."

Markham's Courage.

By this time Stephen Markham walked deliberately towards us. When they saw him coming, they turned their pistols from me to him, and threatened his life if he came any nearer; but he paid no attention to their threats, and continued to advance nearer. They then turned their pistols on me again, jamming them against my side, with their fingers on the triggers, and ordered Markham to stand still or they would shoot me through. As Markham was advancing rapidly towards me, I said, "You are not going to resist the officers, are you, Brother Markham?" He replied, "No, not if they are officers: I know the law too well for that."

They then hurried me off, put me in a wagon without serving any process, and were for hurrying me off without letting me see or bid farewell to my family or friends, or even allowing me time to get my hat or clothes, or even suffer my wife or children to bring them to me. I then said, "Gentlemen, if you have any legal process, I wish to obtain a writ of habeas corpus," and was answered,—"G— d— you, you shan't have one." They still continued their punching me on both sides with their pistols.

Brutality of the Arrest.

Markham then sprung and seized the horses by the bits, and held them until my wife could bring my hat and coat. Reynolds and Wilson again threatening to shoot Markham, who said, "There is no law on earth that requires a sheriff to take a prisoner without his clothes." Fortunately at this moment I saw a man passing, and said to him, "These men are kidnapping me, and I wish a writ of habeas corpus to deliver myself out of their hands." But as he did not appear to go, I told Markham to go, and he immediately proceeded to Dixon on horseback, where the sheriff also proceeded with me at full speed, without even allowing me to speak to my family or bid them good bye. The officers held their pistols with the muzzles jamming into my side for more than eight miles, and they only desisted on being reproached by Markham for their cowardice in so brutally ill-treating an unarmed, defenseless prisoner. On arriving at the house of Mr. McKennie, the tavern-keeper, I was thrust into a room and guarded there, without being allowed to see anybody; and fresh horses were ordered to be ready in five minutes.

I again stated to Reynolds, "I wish to get counsel," when he answered, "G— d— you, you shan't have counsel: one word more, G— d— you, and I'll shoot you." "What is the use of this so often?" said I. "I have repeatedly told you to shoot; and I now tell you again to shoot away!" I saw a person passing and shouted to him through the window, "I am falsely imprisoned here, and I want a lawyer." Lawyer Edward Southwick came, and had the door banged in his face, with the old threat of shooting him if he came any nearer.

Another lawyer (Mr. Shepherd G. Patrick) afterwards came and received the same treatment, which began to cause considerable excitement in Dixon.

A Mr. Lucien P. Sanger asked Markham what was the matter, when he told him all, and stated that the sheriff intended to drag me away immediately to Missouri, and prevent my taking out a writ of habeas corpus.

The Timely Interference of Mr. Dixon.

Sanger soon made this known to Mr. Dixon, the owner of the house, and his friends, who gathered around the hotel door, and gave Reynolds to understand that if that was their mode of doing business in Missouri, they had another way of doing it in Dixon. They were a law-abiding people and Republicans, and gave Reynolds to understand that he should not take me away without giving me the opportunity of a fair trial, and that I should have justice done me; but that if he persisted in his course, they had a very summary way of dealing with such people.

The Prophet's Appeal to the People of Dixon.

Cyrus H. Walker.

Mr. Reynolds finding further resistance to be useless, allowed Mr. Patrick and Mr. Southwick to come into the room to me, (but Wilson was inside guarding the door, and Reynolds guarded the outside of the door,) when I told them I had been taken prisoner by these men without process; I had been insulted and abused by them. I showed them my flesh, which was black for about eighteen inches in circumference on each side, from their punching me with their pistols; and I wanted them to sue out a writ of habeas corpus, whereupon Reynolds swore he should only wait half-an-hour to give me a chance. A messenger was immediately sent by Mr. Dixon to Mr. Chamberlain, the Master-in-Chancery, who lived six miles distant, and, another message to Cyrus H. Walker, who happened to be near, to have them come down and get out the writ of habeas corpus.

A writ was sued out by Markham before a justice of the peace against Reynolds and Wilson for threatening his life. They were taken into custody by the constable. He sued out another writ for assault and threatening my life, whereupon they were again arrested.

At this time Markham rushed into the room and put a pistol (unobserved) into my pocket, although Reynolds and Wilson had their pistols cocked at the same time and were threatening to shoot him.

About midnight he sued out a writ for a violation of the law in relation to writs of habeas corpus, Wilson having transferred me to the custody of Reynolds, for the purpose of dragging me to Missouri, and thereby avoiding the effect and operation of said writ, contrary to law, which was put over to be heard at ten o'clock tomorrow morning; and I was conducted back to the room and guarded through the night.

Legion Enlargement.

The 5th legion, 2nd cohort, Nauvoo Legion, consisting of four companies, organized. Hosea Stout was elected colonel; Theodore Turley, lieutenant-colonel; Jesse D. Hunter, major.

Clayton's Return to Nauvoo.

Saturday, 24.—As my favorite horse, Jo. Duncan, was somewhat jaded, with being ridden so hastily by Brother Clayton, I hired a man with his horse and buggy to carry Brother Clayton to Rock Island, where the steamer Amaranth fortunately came in about fifteen minutes, on which he took passage to Nauvoo, to inform my brother Hyrum of what was being done, and request him to send me some assistance forthwith.

About eight, the Master-in-Chancery arrived and issued a writ of habeas corpus returnable before the Hon. John D. Caton, Judge of the 9th Judicial Circuit at Ottawa, which was duly served on Reynolds and Wilson.

Cyrus Walker's Terms for Legal Service.

Mr. Cyrus Walker, who was out electioneering to become the representative for Congress, told me that he could not find time to be my lawyer unless I could promise him my vote. He being considered the greatest criminal lawyer in that part of Illinois, I determined to secure his aid, and promised him my vote. He afterwards went to Markham and joyfully said, "I am now sure of my election, as Joseph Smith has promised me his vote, and I am going to defend him."

Turning the Tables on Reynolds and Wilson.

At ten a.m. another writ was issued—this time from the Circuit Court of Lee county, against Reynolds and Wilson, for private damage and for false imprisonment, claiming ten thousand dollars damages upon the ground that the writ issued by the governor of Illinois was a void writ in law; upon which said writ they were held to bail in ten thousand dollars each, and they had to send to Missouri for bondsmen and were placed in the custody of the sheriff of Lee county.

Reynolds and Wilson felt bad when these last writs were served on them, and began to cool in their conduct a little; after which they also obtained a writ of habeas corpus, for the purpose of being discharged before Judge Caton.

Arrival at Pawpaw Grove.

I was conveyed by Reynolds and Wilson, upon the first writ of habeas corpus, towards Ottawa, as far as Pawpaw Grove, thirty-two miles, where I was again abused by Reynolds and Wilson, which was observed by the landlord.

Esquire Walker sent Mr. Campbell, sheriff of Lee county, to my assistance, and he came and slept by me. In the morning certain men wished to see me, but I was not allowed to see them.

The news of my arrival had hastily circulated about the neighborhood; and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach and requested me to address them.

Sheriff Reynolds entered the room and said, pointing to me, "I wish you to understand this man is my prisoner, and I want you to disperse: you must not gather around here in this way." Upon which Mr. David Town, an aged gentleman, who was lame and carried a large hickory walking-stick, advanced towards Reynolds, bringing his hickory upon the floor, and said:

David Town's Effective Speech.

"You damned infernal puke, we'll learn you to come here and interrupt gentlemen. Sit down there, (pointing to a very low chair,) and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here, if you do in Missouri; and if you attempt it here, there's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the United States, as from its decision there is no appeal."

Reynolds, no doubt aware that the person addressing him was the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence while I addressed the assembly for an hour-and-a-half on the subject of marriage, my visitors having requested me to give them my views of the laws of God respecting marriage. My freedom commenced from that hour.

Departure of Emma Smith from Dixon.

Immediately after I left Dixon, my wife and children started with my carriage from Inlet Grove for Nauvoo being driven by her nephew, Lorenzo D. Wasson.

The quorum of the Twelve received a letter from Asahel Smith, [the prophet's father's brother, and father of the late Judge Elias Smith] of Nashville, Iowa, requesting them to appoint a conference in that place to settle some difficulties existing there.

A Masonic Temple for Nauvoo.

The free and accepted ancient York Masons met at the lodge room, being the anniversary of St. John's Day; then formed a procession in due masonic form in front of the hall, and walked to Main street, where the corner stone for a Masonic Temple was laid by the Worshipful Master, Hyrum Smith. Two masonic hymns were sung, after which they proceeded to the Grove near the Temple, where an oration was delivered by Brother John Taylor. From thence they proceeded to Mr. Warner's, where about two hundred sat down to an excellent dinner. The company broke up early in the afternoon, highly delighted with the day's proceedings.

Sunday, 25.—At Pawpaw Grove it was ascertained that Judge Caton was on a visit to New York, whereupon Reynolds, Wilson, Walker, Southwick, Patrick, Dixon, Stephen Markham and myself, with others, started about eight a.m., and returned to the town of Dixon, arriving about four p.m. when, I was again locked in a room and guarded through the night.

The water has fallen in the Mississippi more than a foot since last Sunday.

Excitement at Nauvoo.

At ten a.m., meeting at the Temple. Elder Lyman Wight preached on charity; and in the afternoon, Elder Maginn was preaching, when my brother Hyrum went to the stand and requested the brethren to meet him at the Masonic Hall in thirty minutes.

The brethren immediately went there in such numbers that one fourth of them could not get into the room; so they adjourned to the green and formed a hollow square, when my brother Hyrum informed them that Elder William Clayton had arrived about two, and told him that Joseph H. Reynolds, sheriff of Jackson county, Missouri, and Harmon T. Wilson, of Carthage, had come upon me by surprise and arrested me, and related the occurrence as far as known, up to my arrival in Dixon. He wanted a company to go up to my assistance and see that I had my rights. He called for volunteers, when upwards of three hundred volunteered, from whom they selected such as were wanted.

Relief Expeditions.

Generals Law and Charles C. Rich started the same evening, with a company of about one hundred and seventy-five men on horseback. Previous to starting, Elder Wilford Woodruff went to the company and donated a barrel of rifle powder, when every man filled his horn or flask.

Wilson Law declared he would not go a step unless he could have money to bear his expenses, upon which Elder Brigham Young said the money should be forthcoming although he did not know at the time where he could raise a dollar. In about thirty minutes he got on the track, and in the course of two hours he had borrowed seven hundred dollars, and put it in the hands of Hyrum Smith and Wilson Law, to defray the expenses of the expedition. About seventy-five on board the Maid of Iowa, with Captain Dan Jones, went up the Illinois river for Peoria, and to examine the steamboats, suspecting I might be a prisoner on board one of them, as they supposed me on the road to Ottawa.

Several of the Pottawatamie Indians called to see the Nauvoo House and Temple. They wanted to talk, but their interpreter could not speak much.

Writ of Habeas Corpus Secured.

The writ of habeas corpus [the one first issued and made returnable before Judge Caton at Ottawa] was returned endorsed thereon, "Judge absent," when another writ of habeas corpus was issued at seven a.m. by the Master-in-Chancery, and was worded at Colonel Markham's request, "Returnable before the nearest tribunal in the Fifth Judicial District authorized to hear and determine writs of habeas corpus;" and the sheriff of Lee county served it on them [Reynolds and Wilson] in a few minutes afterwards. I, my lawyers, Markham, Dixon and other friends held a council and arranged to start before nine a.m., to go before Judge Stephen A. Douglas, at Quincy, a distance of about two hundred and sixty miles. I employed Mr. Lucien P. Sanger with the stage coach to convey us on our journey towards Quincy.

After these arrangements were made, I sent Markham with a letter to General Wilson Law, directing him to meet me at Monmouth on Wednesday evening, with sufficient force to prevent my being kidnapped into Missouri, as I well knew that the whole country was swarming with men anxious to carry me there and kill me, without any shadow of law or justice, although they well knew that I had not committed any crime worthy of death or bonds.

Monday, 26.—It was reported that there were state writs in Nauvoo to take Lyman Wight, Parley P. Pratt, and Alexander McRae to Missouri, who armed themselves to prevent being kidnapped.

I copy the following from the Chicago Democrat:

Account of the Prophet's Arrest in the Chicago Democrat.

DEAR SIR:—Our little town has been in an unusual state of excitement for a few days past, originating from the arrest of General Joseph Smith, which took place at the Inlet Grove, while he was on a visit with his family to a sister [an error, his wife's nephew] who resides there. He was arrested on Friday last by an officer from Hancock county, and delivered over to the sheriff of Jackson county, Missouri, in compliance with the orders of the governor.

The officers who took him brought him into town in the evening and confined him closely to his room, refusing admission not only to the citizens whose curiosity had drawn them to the spot, but to counsel whom he had requested to have employed.

Our citizens, conceiving it a violation of right that a man should be deprived of that advice and assistance which is accorded to the most degraded and guilty offender in all civilized countries under such circumstances, expressed themselves in such strong and indignant terms, that the officers finally permitted counsel to have access to him.

He applied for the benefit of the habeas corpus; and while the lawyers were busy drawing up the necessary papers, the officers frequently asserted that they would not wait, but would leave for the Mississippi at all hazards.

They were however, induced, by the force of argument, to desist from their intention and wait until morning, when the habeas corpus was served. After which they stated their determination to go to Rock Island and by steamboat from thence to Galena, before Judge Brown. General Smith justly felt fearful that once on a steamboat, he should hardly reach Galena. The distance from this place to Rock Island is the same as from here to Galena.

General Smith, finding this their determination, commenced suit against the sheriff of Missouri for trespass, and held him to bail, which he was unable to procure, which circumstance lowered his tune a little; and thus finally, today, has left for Quincy in search of Judge Young.

The severe treatment of the general, together with his pleasing deportment and equanimity under all his trials, has made him many friends and created almost universal sympathy. Persecution or oppression always helps the cause of the persecuted or oppressed, whether their cause is right or wrong.

In haste, yours, G.

From Dixon we traveled about forty miles, and stayed for the night at a farm house. Markham rode to Genesseo with my letter and stayed all night.

En route for Quincy.

Tuesday, 27.—I started with the company, and took dinner at Genesseo. At about two p.m., we resumed our journey. While crossing Fox River, I requested Reynolds to give me the privilege of riding on horseback, which he refused; but, by the intercession of Sheriff Campbell and Mr. Cyrus Walker, Walker took my seat in the stage-coach, and I his in the buggy with Mr. Montgomery, son-in-law and law student of Cyrus Walker. In about two miles we met Peter W. Conover and William L. Cutler, and shook hands with both of them at the same time, and could not refrain from tears at seeing the first of my friends come to meet me, and then said to Mr. Montgomery, "I am not going to Missouri this time. These are my boys."

I next enquired how many were with them, and was answered, there were ten started, but they had sent one with my letter to Wilson Law, and two to Monmouth.

While we were talking, Markham, with Captain Thomas Grover, and the other five brethren, rode up. At the same time, the company who started with me from Dixon rode up. I then said to Reynolds, "Now, Reynolds, I can have the privilege of riding old Joe Duncan," and mounted my favorite horse and the entire company then rode towards a farm house, where we made a halt.

Reynolds and Wilson, who trembled much, then rode up to Conover, who was an old acquaintance of Wilson's; when Conover asked Wilson, "What is the matter with you? Have you got the ague?" Wilson replied, "No."

Reynolds asked, "Is Jem Flack in the crowd?" and was answered, "He is not now, but you will see him tomorrow about this time." "Then," said Reynolds, "I am a dead man; for I know him of old." Conover told him not to be frightened, for he would not be hurt.

Reynolds stood trembling like an aspen-leaf, when Markham walked up to him and shook hands with him. Reynolds said, "Do I meet you as a friend? I expected to be a dead man when I met you again." Markham replied, "We are friends, except in law: That must have its course."

The company moved on to Andover, where the sheriff of Lee county requested lodgings for the night for all the company. I was put up into a room and locked up with Captain Grover. It was reported to me that some of the brethren had been drinking whisky that day in violation of the Word of Wisdom.

Conover's Account of the First Division of the Expedition to Relieve the Prophet.

I called the brethren in and investigated the case, and was satisfied that no evil had been done.

Peter W. Conover gave me the following relation of the travels of the brethren from Nauvoo to the place where I met them:—

I started with General Wilson Law, William Law, and about 175 men, on Sunday, the 25th of June, at eight p.m., in the direction of Peoria: traveled part of the night. About one o'clock next morning General Charles C. Rich took 35 of the company and continued towards Peoria. The two Laws, with their company, started up the river road in the direction of Monmouth. We traveled till daylight on Monday morning, crossed Honey Creek, ate a cold breakfast, and fed the horses; then continued on till noon, when a consultation was held, and ten of the best mounted men—viz., Thomas Grover, Peter W. Conover, Zebedee Coltrin, Graham Coltrin, Philemon C. Merrill, Philander Colton, Henry Hoyt, William L. Cutler, Daniel F. Cahoon, and John L. Butler were selected to take the nearest road to Dixon, with instructions to continue until we found you.

We took the middle road between Oquaka and Monmouth, and continued on until Tuesday at two a.m., when we rested for one hour, then passed through Hendersonville on to the prairie, about nine a.m., at which time we met Colonel Stephen Markham with your letter of instructions to General Wilson Law. We read the letter. Philander Colton was sent with the despatch to Wilson Law. We then made a halt at Andover, where the inhabitants refused to sell us food.

Here we held a council, and sent Daniel Cahoon and Henry Hoyt back to Monmouth, with instructions to the brethren to wait there until they got further orders. We then traveled ten miles and obtained some corn at a farm-house. One p.m., left there and traveled on to the prairies until we met you.

Here Conover exchanged with me one of Allen's four-inch barrel six-shooter revolvers for the single shooter which Markham had slipped into my pocket at Dixon.

Reynolds and Wilson's Design of Kidnapping.

About eight p.m., Reynolds, Wilson, and the landlord consulted about sending out to raise a company to take me by force, and run with me to the mouth of Rock River on the Mississippi, as there was a company of men ready to kidnap me over the river. Markham overheard the conversation, and notified the sheriff of Lee county, who immediately ordered a guard placed, so that no one might pass in or out of the house during the night.

Markham started at daybreak, and went about twenty miles, passing through Andover at eight a.m.; and about nine he met Captain Thomas Grover and a company of ten men, to whom he delivered my message. Held a council and forwarded it on to General Law by Philander Colton. Markham turned back with the company.

My wife and children arrived in Nauvoo this evening, having burned off one arm of the carriage going home.

Many strangers reported in the city: the watch was doubled in the night.

Wednesday, 28.—We left Andover about eight o'clock; went to a little grove at the head of Elleston Creek, where we stayed an hour to feed our animals. Reynolds said, "Now, we will go from here to the mouth of Rock River and take steamboat to Quincy." Markham said, "No; for we are prepared to travel, and will go by land."

Reynolds and Wilson Disarmed.

Wilson and Reynolds both spoke and said, "No, by G—, we won't; we will never go by Nauvoo alive;" and both drew their pistols on Markham, who turned round to Sheriff Campbell, of Lee county, saying, "When these men took Joseph a prisoner, they took his arms from him, even to his pocket-knife. They are now prisoners of yours, and I demand of you to take their arms from them, that is according to law."

They refused to give them up, when the sheriff was told, "If you cannot take the arms from them, there are men enough here, and you can summon a posse to do it; for it is plain to be seen that they are dangerous men."

Reynolds and Wilson then reluctantly gave up their arms to the sheriff. The company then started, taking the middle road towards Nauvoo to within six miles of Monmouth, and stopped at a farmhouse, having traveled about forty miles; got there about sundown, and called for supper and lodging.

Further Plans of Kidnapping.

Peter W. Conover laid down at the S.W. corner of the building outside the house. In about ten minutes, Reynolds and Wilson came out of the house with the son of the landlord. They talked for some time, and came to the conclusion to take the carriage horses, go to Monmouth, raise a mob, and come to the farmhouse in the night, seize Joseph, and convey him to the Mississippi River and take him to Missouri, as they had a steamboat in readiness at the mouth of Rock River for that purpose.

After completing their plan of operations, Reynolds, Wilson and the boy separated and went towards the stable. Conover, who had heard the plot unobserved, immediately rose and came to me, and told me what he had just heard.

I consulted with Cyrus Walker, the landlord, and Sheriff Campbell, who took Reynolds and Wilson into his custody, and put them in the upper room, placing a guard of two men at the door, with orders not to allow any man to pass in or out of the house, except the landlord, who, as soon as he was told of the attempt to get his son into difficulty, put a stop to his proceedings at once.

Some anxiety at Nauvoo about so many strangers and suspicious characters being in the city.

The Neighbor of this day has the following:—

Fourth of July Celebration Appointed for Nauvoo.

By the counsel and advice of President Hyrum Smith, Messrs. O. Hyde and G. J. Adams, who have been appointed to go on a mission to Russia, will deliver two addresses on the 4th July, upon the subject of our holy religion, for the benefit and edification not only of our own citizens, but also for strangers who may be pleased to visit our town on that day. The morning's address by Mr. Hyde, at half past ten o'clock; and the afternoon by Mr. Adams, at two o'clock.

From the circumstances under which we are placed, this course is thought far more advisable for all who wish to be considered Saints to assemble for religious worship and collectively offer up our prayers to Almighty God for peace and prosperity to attend us as a people.

The giddy and unthinking will, no doubt, resort to public dinners, festivals, and perhaps to the ball chamber, to spend their time and money to gratify their appetite and vanity; but no true-hearted Saint at this peculiar moment will do it.

At the close of each address a collection will be taken for the especial purpose of assisting to complete Elder Hyde's house, that he may be the sooner liberated to proceed on his important mission to St. Petersburg.

He who has money to spend on that day can spend it more to the glory of God in the above manner than after the custom and practice of the corrupt age in which we live.

It is hoped that the band and choir will favor us on that occasion.

The lectures will be delivered in the Grove near the Temple where seats are provided.

The Prophet Protects Reynolds Against Flack.

Thursday, 29.—Continued our journey this morning, leaving Monmouth on our left, and Oquaka five miles on our right; and after passing Monmouth about three miles, William Empy, Gilbert Rolfe, James Flack, and three others met us.

I called Flack to my side and told him not to injure Reynolds, whatever provocation he had previously received from him, as I had pledged myself to protect him, and requested Flack to bury his feelings against Reynolds.

Reynolds then got out of the stage, exchanged seats with one of the horsemen, and Flack and Reynolds rode by themselves about a quarter-of-a-mile, when they again joined the company and rode together. The company continued to Henderson River, and took dinner at a farmhouse owned by Mr. Alanson Hagerman.

While staying at this farmhouse, General Wilson Law, and William Law, and about sixty men came up in several little squads. I walked out several rods to meet the company. William and Wilson Law jumped from their horses, and unitedly hugged and kissed me, when many tears of joy were shed.

I extract from the journal of Albert P. Rockwood, the acting adjutant of the company, some of the movements of the company:—

Rockwood's Account of the Second Division of the Expedition to Relieve the Prophet.

After breakfast at the tavern, on Thursday, 29th, had a few minutes deliberation. It was determined that those who had animals which were able to continue the pursuit, with a reasonable prospect of catching up, should follow at the full speed of their animals. Having heard that the posse had taken a westerly direction, as we believed, designing to cross the Mississippi at Oquaka Ferry, and so through Iowa to Missouri, raised an excitement, and most of us thought we were good for twelve miles an hour.

Several brethren swapped their worn-out animals for fresh ones; others bought; so that, in a few minutes, about two-thirds of the detachment were in swift pursuit.

On arriving near the farmhouse where the posse stayed last night, we learned that they had been gone about two hours. Then General Law said, "Now, boys, comes the tug of war: every man and horse try your best;" and away we went with our blood at fighting heat.

By frequent enquiries we learned that we were gaining upon them. As we approached the river, we quickened our pace, which left some far in the rear.

At a watering-place, about three miles from the river, General Wilson Law and William Law, Elisha Everett, Albert P. Rockwood, and two others took passage in a wagon. Having fresh animals, we left most of the detachment in the rear: yet Brother Follet and from five to ten others were up with us, positively charged with fight.

While in the wagon, Wilson Law remarked, "We must overhaul them before they can get on the ferry-boat to cross the river, and we must take the stand that Joseph should not be taken over the river: therefore prepare yourselves for your best licks; for if Joseph goes into Missouri, they will kill him, and that will break us up, as our property in Nauvoo will become useless or of no value," etc., etc.

During the conversation we emerged from the timber and saw a small village on the bank of the river. We put our animals at their full speed and charged in with drawn swords, our guns and pistols cocked and primed, ready for attack.

Our sudden appearance and hostile movements caused much excitement in the village. General Law forced the contents of a bottle of spirits down his horse. Some of our horses fell to the ground as soon as we halted. All were foaming with sweat and nearly exhausted.

Some of the citizens refused to give us any information. Others declared, "I have done nothing," and expressed their fears and anxieties in various ways. I ran down to the river and down the beach, while William Law ran up, each in search of the ferry-boat, which happened to be on the other side. No tracks or other evidence could be found by us that any persons had passed the river this morning. Wilson Law was at this time making enquiries of the citizens.

Some of the horsemen rode on full speed through the village of Oquaka in search of the Prophet, while others left their exhausted horses standing or lying in the streets, and ran on foot.

As soon as William Law and myself returned to the wagon, we concluded that the posse, knowing that we were near by to rescue, had taken to the woods to secrete themselves or evade us; therefore Brother Follet and such others as they came in were ordered to search the timbers. In a short time a wayfaring man reported he had seen a company passing down the river road below the village, whereupon all hands were ordered to the pursuit, and soon the village was clear of "the destroying angels" (as they called us), and they were left to their own reflections and meditations on the strange scene. My opinion is that we were in the village from thirty to forty minutes, until we were all again on the trail.

Those who were in the rear of our detachment saw the posse who had Joseph traveling down the road. They crossed the prairie and arrived nearly one hour before the advance, who missed the trail about half-a-mile from the village, at the junction of the Monmouth and River Road. On their arrival Joseph sent a messenger back to notify us where he was, who met us about a mile from the place where he was stopping.

Change of Destination from Quincy to Nauvoo.

I consulted with my lawyers, and told them that Nauvoo was the nearest place where writs of habeas corpus could be heard and determined. They examined the subject and decided I was correct, when we turned our steps towards Nauvoo, which gladdened my heart at the prospect of soon being in the midst of my friends again. I sent a messenger to inform the citizens of Nauvoo of the glad change; and I requested Conover to ride ahead to Mr. Michael Crane's, on Honey Creek, and call for supper for one hundred men.

After dinner we traveled about fifteen miles. On arriving at Crane's, I jumped out of the buggy, and instead of going through the gate or climbing the fence, walked up and jumped over the fence without touching it. Mr. Crane ran out and embraced me, and bade me welcome.

A flock of turkeys and chickens were killed, and a substantial supper was provided for all; and the company feasted, sang, and had a happy time that night. I showed my sides to Mr. Crane and the company, which still continued black and blue from the bruises I had received from the pistols of Reynolds and Wilson, while riding from Inlet Grove to Dixon eight days ago.

Nauvoo, an Ordinance Concerning Strangers, etc.

To the Recorder of the City of Nauvoo:

We, your petitioners, aldermen of said city, request you to notify the marshal to call a special meeting of the city council, at the mayor's court-room, this afternoon at two o'clock.

GEO. A. SMITH, W. W. PHELPS, GEO. W. HARRIS, Aldermen.

City council accordingly met and passed "An ordinance concerning strangers and contagious diseases, and for other purposes," as follows:—

Sec. 1. Be it ordained by the city council of the city of Nauvoo, for the peace, benefit, good order, convenience, cleanliness, health and happiness of said city, agreeable to the charter of the same, that the city council, marshal, constables, and city watch are hereby authorized, empowered, and required to require all strangers who shall be entering this city, or are already tarrying, or may hereafter be tarrying in said city, in a civil and respectful manner to give their names, former residence, for what intent they have entered or are tarrying in the city, and answer such other questions as the officer shall deem proper or necessary for the good order, health, or convenience of the said city; and for a failure or refusal on the part of strangers to give the desired information, or for giving false names or information, they shall be subject to the penalty of the "ordinance concerning vagrants and disorderly persons."

Sec. 2. And be it further ordained that the aforesaid authorities of the said city are further authorized and empowered, and required to hail and take all persons found strolling about the city at night, after nine o'clock and before sunrise, and to confine them in ward for trial, according to the aforesaid "Ordinance concerning vagrants and disorderly persons," unless they give a good and satisfactory account of themselves, or offer a reasonable excuse for being thus caught out after nine o'clock.

Sec. 3. And be it further ordained that the aforesaid authorities are further authorized, empowered, and required to require all such persons as they may suspect, to give information whether they have recently had or have been exposed to any contagious disease or diseases from whence they come, under the same penalties as are annexed to the two preceding sections of this ordinance.

Sec. 4. And be it further ordained that the aforesaid authorities are further authorized, empowered, and required to enter all hotels, or houses of public entertainment, and such other habitations as they may judge proper, and require the inmates to give immediate information of all persons residing in said hotel or habitation, and their business, occupation, or movements; and for a failure, non-compliance, or false information, their license shall be a forfeit, if it be a public-house, and they and the transient persons subject to the penalties of the three preceding sections.

Sec. 5. And be it further ordained that if any of the aforesaid officers shall refuse or neglect to do their duty as required by this ordinance, they shall be fined $100, and be broke of office.

They also passed "An ordinance concerning confining or keeping animals in the city of Nauvoo;" also "An ordinance concerning bathing and swimming."

Announcement of the Arrival of the Prophet at Nauvoo.

Friday, 30.—A messenger started from my company in the night, and arrived in Nauvoo early in the morning, saying that I and the company would be in the city about noon. Dr. Willard Richards and Wilford Woodruff arranged the seats in the court-room, preparatory to my arrival.

At half-past ten o'clock, the Nauvoo Brass Band and Martial Band started with Emma and my brother Hyrum to meet me; also a train of carriages, containing a number of the principal inhabitants.

At eight a.m., the company with me again started; arrived at the Big Mound about half-past ten, where the brethren decorated the bridles of their horses with the flowers of the prairie, and were met by a number of the citizens. Continued our journey; and at 11:25 a.m., I was gladdened, when opposite my brother Hyrum's farm, about one-and-a-half miles east of the Temple, with seeing the train approaching towards us; and I directed Colonel Rockwood to place my Life Guards in their appropriate position in the procession. I was in a buggy with Mr. Montgomery. Sheriff Reynolds and Wilson, with my three lawyers, Cyrus Walker, Shepherd G. Patrick, and Edward Southwick, were in the stage coach with Lucien P. Sanger, the stage proprietor. Mr. Campbell, the sheriff of Lee county, and a company of about 140 were with me on horseback.

I was a prisoner in the hands of Reynolds, the agent of Missouri, and Wilson, his assistant. They were prisoners in the hands of Sheriff Campbell, who had delivered the whole of us into the hands of Colonel Markham, guarded by my friends, so that none of us could escape.

The Entrance into Nauvoo.

When the company from the city came up, I said I thought I would now ride a little easier; got out of the buggy; and, after embracing Emma and my brother Hyrum, who wept tears of joy at my return, as did also most of the great company who surrounded us, (it was a solemn, silent meeting,) I mounted my favorite horse, "Old Charley," when the band struck up "Hail Columbia," and proceeded to march slowly towards the city, Emma riding by my side into town.

The carriages having formed in line, the company with me followed next, and the citizens fell in the rear. As we approached the city, the scene continued to grow more interesting; the streets were generally lined on both sides with the brethren and sisters, whose countenances were joyous and full of satisfaction to see me once more safe.

I was greeted with the cheers of the people and firing of guns and cannon. We were obliged to appoint a number of men to keep the streets open for the procession to pass, and arrived at my house about one o'clock, where my aged mother was at the door to embrace me, with tears of joy rolling down her cheeks, and my children clung around me with feelings of enthusiastic and enraptured pleasure. Little Fred exclaimed, "Pa, the Missourians won't take you away again, will they?" The friends from Dixon gazed with astonishment and rapture to see the enthusiastic attachment of my family and the Saints towards me.

The multitude seemed unwilling to disperse until after I had arisen on the fence and told them, "I am out of the hands of the Missourians again, thank God. I thank you all for your kindness and love to me. I bless you all in the name of Jesus Christ. Amen. I shall address you at the Grove, near the Temple, at four o'clock this afternoon."

When I went to dinner with my family, Reynolds and Wilson were placed at the head of the table, with about 50 of my friends, and were served with the best that the table afforded, by my wife, whom they refused to allow me to see, when they so cruelly arrested and ill-treated me, which contrasted strongly with their treatment to me when I was first arrested by them, and until my friends met me.

CHAPTER XXIV.

APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS CORPUS—THE PROPHET'S SPEECH AT NAUVOO—PROCEEDINGS BEFORE THE MUNICIPAL COURT—THE PRISONER DISCHARGED FROM CUSTODY.

June 30, 1843 (continued.)—As soon as we arrived in the city, the Municipal Court came together, when I told them, "The writ of habeas corpus granted by the Master in Chancery at Dixon was made returnable to the nearest court having jurisdiction; and you are that court."

A requisition was made on Reynolds to return the writ, who refused, when I signed the following petition:—

The Prophet's Petition to the Municipal Court of Nauvoo, for a Writ of Habeas Corpus.

To the Honorable the Municipal Court of the City of Nauvoo, Hancock County, and State of Illinois:—

Your petitioner, Joseph Smith, Sen., who has been arrested by and under the name of Joseph Smith, Jun., states on oath that he is now detained as a prisoner, and in the custody of Joseph H. Reynolds, in the said city of Nauvoo and state of Illinois, who claims to be the agent of the state of Missouri, and that your petitioner was arrested by one Harmon T. Wilson, by virtue of what purports to be a warrant issued by his Excellency, Thomas Ford, governor of the state of Illinois, in the county of Lee and state of Illinois, and by said Wilson, your petitioner was delivered into the custody of said Joseph H. Reynolds, at and within the county of Lee, aforesaid; that said supposed warrant so issued by his Excellency, Thomas Ford, governor as aforesaid, and the arrest thereupon and the imprisonment consequent thereupon by said Wilson, and afterwards by said Joseph H. Reynolds, is illegal and in violation of law, and without the authority of law, as he is informed and verily believes, for the following, besides other reasons, to wit—

1st. The said supposed warrant so issued by the said governor of the state of Illinois as aforesaid does not confer any authority to arrest your petitioner, for that it commands the officers therein named to arrest one Joseph Smith, Jun., whereas the name of your petitioner is Joseph Smith, Sen.; and your petitioner avers that he is not known and reputed by the name of Joseph Smith, Jun.

2nd. The said supposed warrant is defective and void, for that it does not recite that the Joseph Smith, Jun., mentioned therein, has been demanded by the executive of the state of Missouri of the executive of the state of Illinois.

3rd. Said supposed warrant is defective and void, for that it does not state that said Joseph Smith, Jun., therein named, has been indicted, or that any other legal accusation of any offense has been legally preferred, and is as pending against him in the said state of Missouri.

4th. It is defective and void, for that it does not show that any legal foundation was furnished by the executive of the state of Missouri, upon which to issue the same, and your petitioner avers that the same was issued without due authority of law.

5th. Said supposed warrant is in other respects defective and void.

6th. The said Joseph H. Reynolds has no authority to detain your petitioner in custody, for that he is not an officer of the state of Illinois, nor is he legally authorized by the said governor of the state of Illinois, or otherwise, as the agent of the state of Missouri in the state of Illinois, or in any other character and capacity, to imprison your petitioner within the said state of Illinois.

7th. Your petitioner, before the making of the said arrest upon which he is now detained and imprisoned, had been arrested for the same cause and upon a charge for the same offense for which he is now arrested and imprisoned, by virtue of a warrant issued by the governor of the said state of Illinois, upon a requisition of the executive authority of the said state of Missouri, and was discharged from said arrest and imprisonment by judgment of the circuit court of Warren county, at a court holden in the said county of Warren, in or about the month of June, A.D. 1841, in such manner as not to be liable to the said second arrest for the same cause.

8th. Your petitioner is not a fugitive from justice, and has not fled from the justice of the said state of Missouri, and he is not guilty and has not been guilty of treason in or against the state of Missouri.

9th. Your petitioner was not and has not been within the limits of the said state of Missouri for more than four years next before the making of said arrest and imprisonment whereby he is now detained, nor for or during four years before any indictment or other legal accusation was preferred against him.

10. Your petitioner avers that the said supposed warrant so issued by the said governor of the said state of Illinois, and under color of which your petitioner is now imprisoned, and the document purporting to be an authority to receive the said Joseph Smith, Jr., are wholly defective and insufficient to legally authorize the arrest and imprisonment of your petitioner; copies of which supposed warrant and the supposed authority from the executive of the state of Missouri are hereunto annexed.

Wherefore, your petitioner prays that a writ of habeas corpus may be awarded, directed to the said Joseph H. Reynolds, commanding him that he bring your petitioner forthwith and without delay before this honorable court, together with the causes of his caption and detention, in order that your petitioner may be dealt with according to law; and your petitioner, as in duty bound, will ever pray.

JOSEPH SMITH, Sen.

Subscribed and sworn to before me this 30th day of June, A. D., 1843, at the city of Nauvoo, Illinois.

JAMES SLOAN, Clerk of the Municipal Court of the City of Nauvoo.

Whereupon the court issued the following:—

State of Illinois, City of Nauvoo. ss.

The people of the state of Illinois to the marshal of said city, greeting:—

Whereas application has been made before the Municipal Court of said city that the body of one Joseph Smith, Sen., of the said city of Nauvoo, (who is styled in the warrant by which he is held in custody, Joseph Smith, Jun.,) is in the custody of Joseph H. Reynolds: These are therefore to command the said Joseph H. Reynolds to safely have the body of the said Joseph Smith, Sen., who is styled Joseph Smith, Jun., in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said Joseph Smith, Sen., may be known or called, before the Municipal Court of said city, forthwith, to bide such order as the said court shall make in his behalf; and further, if the said Joseph H. Reynolds, or other person or persons having said Joseph Smith, Sen., of said city of Nauvoo, in custody, shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them together with the person or persons in his or their custody, forthwith before the Municipal Court aforesaid, to be dealt with according to law: and herein fail not, and bring this writ with you.

Witness, James Sloan, Clerk of the Municipal Court of Nauvoo, this 30th day of June, in the year of our Lord one thousand eight hundred and forty-three.

[Seal.] JAMES SLOAN, Clerk.

Which was endorsed.

I, Joseph H. Reynolds, the within named, do hereby return this writ, with the body of Joseph Smith, with the following cause of caption and detention, to wit—The within named Joseph Smith was arrested on a warrant issued by the governor of the state of Illinois, by one Harmon T. Wilson, a constable of Hancock county, in the state of Illinois, on the 23rd day of June, A.D., 1843, a copy of which warrant is hereunto annexed, and marked letter A, and delivered over to my custody as directed by said writ. The person of said Smith was, on said 23rd of June, in the county of Lee, and state of Illinois, by the said Wilson, delivered over to my custody; and that I received and detained the said Smith in my custody, by virtue of a certain warrant of attorney issued by the governor of the state of Missouri, a copy of which is hereunto annexed and marked letter B, directing me to receive the said Smith, and convey him to and deliver him to the sheriff of Daviess county, in the state of Missouri: and that the within detention referred to is the same referred to, and none other.

JOSEPH H REYNOLDS.

Nauvoo, June 30, A.D., 1843.

Executive Department, City of Jefferson.

Know ye that I, Thomas Reynolds, governor of the state of Missouri, having full trust and confidence in the integrity and abilities of Joseph H. Reynolds, do hereby constitute and appoint him as the agent of the said state of Missouri, to proceed to the state of Illinois, for the purpose of receiving from the proper authorities of the state one Joseph Smith Jun., charged with treason by him committed against the state of Missouri, and as having fled from justice to the state of Illinois; and I do hereby authorize and direct said Joseph H. Reynolds to convey said Joseph Smith, Jun., from the state of Illinois, and deliver him to the custody of the sheriff of Daviess county, in the state of Missouri.

In testimony whereof, I have hereunto set my hand and caused to be affixed the great seal of the state of Missouri.

Done at the city of Jefferson, this 13th day of June, in the year of our Lord one thousand eight hundred and forty-three.

By the Governor, [Seal.] THOS. REYNOLDS. James L. Minor, Secretary of State.

Thomas Ford, governor of the state of Illinois, to all sheriffs and constables of any county of the state, and to Harmon T. Wilson, of the county of Hancock, greeting:—

Whereas it has been made known to me by the executive authority of the state of Missouri, that one Joseph Smith, Jun., stands charged with the crime of treason against the state of Missouri, and alleged that Joseph Smith, Jun., has fled from the justice of the said state of Missouri and taken refuge in the state of Illinois.

Now, therefore, I, Thomas Ford, governor of the state of Illinois, pursuant to the constitution and laws of the United States and of this state, do hereby command you to arrest and apprehend the said Joseph Smith, Jun., if he be found within the limits of the state aforesaid, and cause him to be safely kept and delivered to the custody of Joseph H. Reynolds, Esq., who has been duly constituted the agent of the said state of Missouri to receive the said fugitive from the justice of said state, he paying all fees and charges for the arrest and apprehension of said Joseph Smith, Jun., and make due returns to the executive department of this state, of the manner in which this writ may be executed.

In testimony whereof, I have hereunto set my hand, and caused the great seal of the state to be affixed.

Done at the city of Springfield, this 17th day of June, in the year of our Lord one thousand eight hundred and forty-three, and of the Independence of the United States the sixty-seventh.

By the Governor, THOMAS FORD.

THOMAS CAMPBELL, Secretary of State.

Mr. Reynolds refused to submit to the writ, but submitted to the attachment, and I was delivered into the hands of the marshal of the city. I told the court I had an appointment to preach to the people, and requested the privilege from the court, which they granted, and adjourned until eight o'clock tomorrow morning.

At five p.m., I went to the grove and delivered an address to the public.

The following is a brief synopsis, as reported by Dr. Willard Richard and Elder Wilford Woodruff:—

The Prophet's Speech at Nauvoo—Relation of his Arrest at Dixon. The Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed.

The congregation is large. I shall require attention. I discovered what the emotions of the people were on my arrival at this city, and I have come here to say "How do you do?" to all parties; and I do now at this time say to all "How do you do?" I meet you with a heart full of gratitude to Almighty God, and I presume you all feel the same. I am well—I am hearty. I hardly know how to express my feelings. I feel as strong as a giant. I pulled sticks with the men coming along, and I pulled up with one hand the strongest man that could be found. Then two men tried, but they could not pull me up, and I continued to pull, mentally, until I pulled Missouri to Nauvoo. But I will pass from that subject.

There has been great excitement in the country since Joseph H. Reynolds and Harmon T. Wilson took me; but I have been cool and dispassionate through the whole. Thank God, I am now a prisoner in the hands of the municipal court of Nauvoo, and not in the hands of Missourians.

It is not so much my object to tell of my afflictions, trials and troubles as to speak of the writ of habeas corpus, so that the minds of all may be corrected. It has been asserted by the great and wise men, lawyers and others, that our municipal powers and legal tribunals are not to be sanctioned by the authorities of the state; and accordingly they want to make it lawful to drag away innocent men from their families and friends, and have them put to death by ungodly men for their religion!

Relative to our city charter, courts, right of habeas corpus, etc., I wish you to know and publish that we have all power; and if any man from this time forth says anything to the contrary, cast it into his teeth.

There is a secret in this. 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, ceding 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; and any man that says to the contrary is a fool.

The municipal court has all the power to issue and determine writs of habeas corpus within the limits of this city that the legislature can confer. This city has all the power that the state courts have, and was given by the same authority—the legislature.

I want you to hear and learn, O Israel, this day, what is for the happiness and peace of this city and people. If our enemies are determined to oppress us and deprive us of our constitutional rights and privileges as they have done, and if the authorities that are on the earth will not sustain us in our rights, nor give us that protection which the laws and constitution of the United States and of this state guarantee unto us, then we will claim them from a higher power—from heaven—yea, from God Almighty.

I have dragged these men here by my hand, and I will do it again; but I swear I will not deal so mildly with them again, for the time has come when forbearance is no longer a virtue; and if you or I are again taken unlawfully, you are at liberty to give loose to blood and thunder. But be cool, be deliberate, be wise, act with almighty power; and when you pull, do it effectually—make a sweep-stakes for once!

My lot has always been cast among the warmest hearted people. In every time of trouble, friends, even among strangers, have been raised up unto me and assisted me.

The time is come when the vail is torn off from the state of Illinois, and its citizens have delivered me from the state of Missouri. Friends that were raised up unto me would have spilt their life's blood to have torn me from the hands of Reynolds and Wilson, if I had asked them; but I told them no, I would be delivered by the power of God and generalship; and I have brought these men to Nauvoo, and committed them to her from whom I was torn, not as prisoners in chains, but as prisoners of kindness. I have treated them kindly. I have had the privilege of rewarding them good for evil. They took me unlawfully, treated me rigorously, strove to deprive me of my rights, and would have run with me into Missouri to have been murdered, if Providence had not interposed. But now they are in my hands; and I have taken them into my house, set them at the head of my table, and placed before them the best which my house afforded; and they were waited upon by my wife, whom they deprived of seeing me when I was taken.

I have no doubt but I shall be discharged by the municipal court. Were I before any good tribunal, I should be discharged, as the Missouri writs are illegal and good for nothing—they are "without form and void."

But before I will bear this unhallowed persecution any longer—before I will be dragged away again among my enemies for trial, I will spill the last drop of blood in my veins, and will see all my enemies in hell! To bear it any longer would be a sin, and I will not bear it any longer. Shall we bear it any longer? [One universal "No!" ran through all the vast assembly, like a loud peal of thunder.]

I wish the lawyer who says we have no powers in Nauvoo may be choked to death with his own words. Don't employ lawyers, or pay them money for their knowledge, for I have learned that they don't know anything. I know more than they all.

Go ye into all the world and preach the gospel. He that believeth in our chartered rights may come here and be saved; and he that does not shall remain in ignorance. If any lawyer shall say there is more power in other places and charters with respect to habeas corpus than in Nauvoo, believe it not. I have converted this candidate for congress [pointing to Cyrus Walker, Esq.,] that the right of habeas corpus is included in our charter. If he continues converted, I will vote for him.

I have been with these lawyers and they have treated me well; but I am here in Nauvoo, and the Missourians too. I got here by a lawful writ of habeas corpus issued by the master in chancery of Lee county, and made returnable to the nearest tribunal in the fifth judicial district having jurisdiction to try and determine such writs: and here is that tribunal, just as it should be.

However indignant you may feel about the high handed oppression which has been raised against me by these men, use not the hand of violence against them, for they could not be prevailed upon to come here till I pledged my honor and my life that a hair of their heads should not be hurt. Will you all support my pledge, and thus preserve my honor? [One universal "Yes!" burst from the assembled thousands.] This is another proof of your attachment to me. I know how ready you are to do right. You have done great things, and manifested your love towards me in flying to my assistance on this occasion. I bless you, in the name of the Lord, with all the blessings of heaven and earth you are capable of enjoying.

I have learned that we have no need to suffer as we have heretofore: we can call others to our aid. I know the Almighty will bless all good men: he will bless you; and the time has come when there will be such a flocking to the standard of liberty as never has been or shall be hereafter. What an era has commenced! Our enemies have prophesied that we would establish our religion by sword. Is it true? No. But if Missouri will not stay her cruel hand in her unhallowed persecutions against us, I restrain you not any longer. I say in the name of Jesus Christ, by the authority of the holy priesthood, I this day turn the key that opens the heavens to restrain you no longer from this time forth. I will lead you to the battle; and if you are not afraid to die, and feel disposed to spill your blood in your own defense, you will not offend me. Be not the aggressor: bear until they strike you on the one cheek; then offer the other, and they will be sure to strike that; then defend yourselves, and God will bear you off, and you shall stand forth clear before his tribunal.

If any citizens of Illinois say we shall not have our rights, treat them as strangers and not friends, and let them go to hell and be damned! Some say they will mob us. Let them mob and be damned! If we have to give up our chartered rights, privileges, and freedom, which our fathers fought, bled, and died for, and which the constitution of the United States and of this state guarantee unto us, we will do it only at the point of the sword and bayonet.

Many lawyers contend for those things which are against the rights of men, and I can only excuse them because of their ignorance. Go forth and advocate the laws and rights of the people, ye lawyers. If not, don't get into my hands, or under the lash of my tongue.

Lawyers say the powers of the Nauvoo charter are dangerous: but I ask, is the constitution of the United States or of this state dangerous? No. Neither are the charters granted to Nauvoo by the legislature of Illinois dangerous, and those who say they are fools. We have not enjoyed unmolested those rights which the constitution of the United States of America and our charters grant.

Missouri and all wicked men raise the hue-and-cry against us, and are not satisfied. Some political aspirants of this state also are raising the hue-and-cry that the powers in the charters granted unto the city of Nauvoo are dangerous; and although the general assembly have conferred them upon our city, yet the whine is raised—"Repeal them—take them away." Like the boy who swapped off his jack-knife, and then cried, "Daddy, daddy, I have sold my jack-knife and got sick of my bargain, and I want to get it back again."

But how are they going to help themselves? Raise mobs? And what can mobocrats do in the midst of Kirkpatrickites? No better than a hunter in the claws of a bear. If mobs come upon you any more here, dung your gardens with them. We don't want any excitement; but after we have done all, we will rise up, Washington-like, and break off the hellish yoke that oppresses us, and we will not be mobbed.

The day before I was taken at Inlet Grove, I rode with my wife through Dixon to visit my friends, and I said to her, "here is a good people." I felt this by the Spirit of God. The next day I was a prisoner in their midst, in the hands of Reynolds, of Missouri, and Wilson, of Carthage. As the latter drove up, he exclaimed, "ha, ha, ha! By G—, we have got the Prophet now!" He gloried much in it, but he is now our prisoner. When they came to take me, they held two cocked pistols to my head, and saluted me with—"G— d— you, I'll shoot you! I'll shoot you, G— d— you,"—repeating these threats nearly fifty times, from first to last. I asked them what they wanted to shoot me for. They said they would do it, if I made any resistance.

"Oh. very well," I replied; "I have no resistance to make." They then dragged me away, and I asked them by what authority they did these things. They said, "By a writ from the governors of Missouri and Illinois." I then told them I wanted a writ of habeas corpus. Their reply was, "G— d— you, you shan't have it," I told a man to go to Dixon, and get me a writ of habeas corpus. Wilson then repeated, "G— d— you, you shan't have it: I'll shoot you."

When we arrived at Dixon, I sent for a lawyer, who came; and Reynolds shut the door in his face, and would not let me speak to him, repeating, "G— d— you, I'll shoot you." I turned to him, opened my bosom, and told him to "shoot away. I have endured so much persecution and oppression that I am sick of life. Why, then, don't you shoot and have done with it, instead of talking so much about it?"

This somewhat checked his insolence. I then told him that I would have counsel to consult, and eventually I obtained my wish. The lawyers came to me, and I got a writ of habeas corpus for myself, and also a writ against Reynolds and Wilson for unlawful proceedings and cruel treatment towards me. Thanks to the good citizens of Dixon, who nobly took their stand against such unwarrantable and unlawful oppression, my persecutors could not get out of the town that night, although, when they first arrived, they swore I should not remain in Dixon five minutes, and I found they had ordered horses accordingly to proceed to Rock Island. I pledged my honor to my counsel that the Nauvoo city charter conferred jurisdiction to investigate the subject; so we came to Nauvoo, where I am now a prisoner in the custody of a higher tribunal than the circuit court.

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." 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. The constitution of the United States declares that the privilege of the writ of habeas corpus shall not be denied. Deny me the writ of habeas corpus, and I will fight with gun, sword, cannon, whirlwind, and thunder, until they are used up like the Kilkenny cats. We have more power than most charters confer, because we have power to go behind the writ and try the merits of the case.

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. So with the laws of the country, and so with the ordinances of Nauvoo: they are dangerous to mobs, but not to good men who wish to keep the laws.

We do not go out of Nauvoo to disturb anybody, or any city, town, or place. Why, then, need they be troubled about us? Let them not meddle with our affairs, but let us alone. After we have been deprived of our rights and privileges of citizenship, driven from town to town, place to place, and state to state, with the sacrifice of our homes and lands, our blood has been shed, many having been murdered, and all this because of our religion—because we worship Almighty God according to the dictates of our own conscience, shall we longer bear these cruelties which have been heaped upon us for the last ten years in the face of heaven, and in open violation of the constitution and law of these United States and of this state? God forbid! I will not bear it. If they take away my rights, I will fight for them manfully and righteously until I am used up. We have done nothing against the rights of others.

You speak of lawyers. I am a lawyer too; but the Almighty God has taught me the principle of law; and the true meaning and intent of the writ of habeas corpus is to defend the innocent and investigate the subject. Go behind the writ and if the form of one that is issued against an innocent man is right, he should [nevertheless] not be dragged to another state, and there be put to death, or be in jeopardy of life and limb, because of prejudice, when he is innocent. The benefits of the constitution and laws are alike for all; and the great Eloheim has given me the privilege of having the benefits of the constitution and the writ of habeas corpus; and I am bold to ask for that privilege this day, and I ask in the name of Jesus Christ, and all that is sacred, that I may have your lives and all your energies to carry out the freedom which is chartered to us. Will you all help me? If so make it manifest by raising the right hand (There was a unanimous response, a perfect sea of hands being elevated). Here is truly a committee of the whole.

When at Dixon, a lawyer came to me as counsel. Reynolds and Wilson said I should not speak to any man, and they would shoot any man who should dare to speak to me. An old, gray-headed man came up and said I should have counsel, and he was not afraid of their pistols.

The people of Dixon were ready to take me from my persecutors, and I could have killed them, notwithstanding their pistols; but I had no disposition to kill any man, though my worst enemy,—not even Boggs. In fact, he would have more hell to live in the reflection of his past crimes than to die. After this, I had lawyers enough, and I obtained a writ for Joseph H. Reynolds and Harmon T. Wilson, for damages, assault and battery, as well as the writ of habeas corpus.

We started for Ottawa, and arrived at Pawpaw Grove, 32 miles, where we stopped for the night. Esquire Walker sent Mr. Campbell, sheriff of Lee county, to my assistance, and he came and slept by me. In the morning, certain men wished to see me, but I was not allowed to see them. The news of my arrival had hastily circulated about the neighborhood, and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach, and requested me to address them.

Sheriff Reynolds entered the room and said, pointing to me, "I wish you to understand this man is my prisoner, and I want you should disperse. You must not gather round here in this way." Upon which, an aged gentleman, who was lame and carried a large hickory walking-stick, advanced towards Reynolds, bringing his hickory upon the floor and said, "You damned infernal puke! we'll learn you to come here and interrupt gentlemen. Sit down there [pointing to a very low chair] and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here, if you do in Missouri; and if you attempt it here, there is a committee in this grove that will sit on your case. And, sir, it is the highest tribunal in the United States, as from its decision there is no appeal."

Reynolds, no doubt, aware that the person addressing him was at the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence, while I addressed the assembly for an hour and a half on the subject of marriage, my visitors having requested me to give them my views of the law of God respecting marriage.

My freedom commenced from that hour. We came direct from Pawpaw Grove to Nauvoo, having got our writ directed to the nearest court having authority to try the case, which was the municipal court of this city.

It did my soul good to see your feelings and love manifested towards me. I thank God that I have the honor to lead so virtuous and honest a people—to be your leader and lawyer, as was Moses to the children of Israel. Hosannah! Hosannah! Hosannah! to Almighty God, who has delivered us thus from out of the seven troubles. I commend you to His grace; and may the blessings of heaven rest upon you, in the name of Jesus Christ. Amen.

President Smith then introduced Mr. Cyrus Walker to the assembled multitude, and remarked to him: "These are the greatest dupes, as a body of people, that ever lived, or I am not so big a rogue as I am reported to be. I told Mr. Warren that I would not discuss the subject of religion with you. I understand the gospel and you do not. You understand the quackery of law, and I do not." Mr. Walker then addressed the people to the effect that, from what he had seen in the Nauvoo City Charter, it gave the power to try writs of habeas corpus, etc. After which, President Smith continued as follows:—

If the legislature have granted Nauvoo the right of determining cases of habeas corpus, it is no more than they ought to have done, or more than our fathers fought for. Furthermore, if Missouri continues her warfare, and to issue her writs against me and this people unlawfully and unjustly, as she has done, and to take away and trample upon our rights, I swear, in the name of Almighty God, and with uplifted hands to heaven, I will spill my heart's blood in our defense. They shall not take away our rights; and if they don't stop leading me by the nose, I will lead them by the nose; and if they don't let me alone, I will turn up the world—I will make war. When we shake our own bushes, we want to catch our own berries. 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; and I thank God Almighty for it. I will not be rode down to hell by the Missourians any longer; and it is my privilege to speak in my own defense; and I appeal to your integrity and honor that you will stand by and help me, according to the covenant you have this day made.

While I was speaking, Reynolds and Wilson started for Carthage, in company with Lawyer Davis, of Carthage, threatening to raise the militia and come again and take me out of Nauvoo.

Saturday, July 1.—At eight a.m., the municipal court met in the court-room. Present: William Marks (acting chief justice), Daniel H. Wells, Newel K. Whitney, George W. Harris, Gustavus Hills, and Hiram Kimball, (associate justices,) to investigate the writ of habeas corpus.

The following witnesses were examined—namely: Hyrum Smith, Parley P. Pratt, Brigham Young, George W. Pitkin, Lyman Wight, and Sidney Rigdon.^[A]

[Footnote A: The affidavits here alluded to, since they refer to events that happened in Missouri from 1831 to 1839, were transfered to the Missouri period of the history and will be found in the Appendix of Vol. III, pp. 403 to 466.]

Messrs. Walker, Patrick, Southwick, and Backman (the counsel on my behalf), then respectively addressed the court; and they exhorted the "Mormons" to stand for their rights—stand or fall, sink or swim, live or die. Mr. Mason was counselor for Reynolds.

After which the following order was made:—

Order of the Municipal Court of Nauvoo.

This day came the said Joseph Smith, Sen., in proper person; and the said Joseph H. Reynolds having made return of said writ of habeas corpus, and produced the body of said Smith, in pursuance to the mandate of said writ, and after hearing the evidence in support of said petition, it is ordered and considered by the court that the said Joseph Smith, Sen., be discharged from the said arrest and imprisonment complained of in said petition, and that the said Smith be discharged for want of substance in the warrant upon which he was arrested, as well as upon the merits of said case, and that he go hence without delay.

In testimony whereof, I have hereunto set my hand and affixed the seal of said court, at the city of Nauvoo, this second day of July, 1843.

[Seal.] JAMES SLOAN, Clerk.

A Public Meeting in Relation to the late Arrest of General Joseph Smith.

Nauvoo, Illinois, July 1st, 1843. At a meeting of the citizens of Nauvoo, held this day in the Assembly Hall, it was

Resolved unanimously—That Messrs. Sanger and Dixon, of the town of Dixon, and the citizens of Dixon, Pawpaw Grove, and Lee county generally, in this state, receive the warmest thanks of this meeting for the firm patriotism, bold and decided stand taken against lawless outrage and the spirit of mobocracy, as manifested in the arrest or capture of General Joseph Smith, while on a visit to his friends in that district of country, by Harmon T. Wilson and Joseph H. Reynolds pretending to act under authority of a writ obtained from the governor of this state, given in consequence of a pretended requisition made on him from the executive of Missouri, for the arrest and delivery of said Joseph Smith unto the authorities of Missouri. In maintaining the legal rights of persons thus arrested, and seeing the laws of Illinois maintained, and the full benefits of them enjoyed by every citizen of said state, they have shown themselves republicans, patriots, and worthy citizens of this state, and have entitled themselves not only to the thanks of this meeting, but to that of all lovers of law and good order. With such citizens as these, Illinois will long enjoy the benefits of good order and the blessings of a free people.

Resolved unanimously—That the foregoing resolution be published in the newspapers.

[Signed.] SIDNEY RIGDON, Moderator. WILLARD RICHARDS, Clerk.

A strong wind from the north-west, with thunder and rain in the afternoon.

In consequence of Reynolds and Wilson leaving abruptly last night for Carthage, I sent Colonel Markham to learn what they were doing.

A tremendous shower at Chester, Pennsylvania. Over twenty lives were lost, fifty bridges destroyed, besides many houses and stores. Damage $250,000.

Elders Heber C. Kimball and Orson Pratt started on their mission to the east, for the purpose of attending conferences at Cincinnati and Pittsburgh, where they will wait until the rest of the Twelve arrive.

CHAPTER XXV.

AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST—FOURTH OF JULY CELEBRATION AT NAUVOO—APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF MILITARY FORCE—SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI.

Sunday July 2, 1843.—A large congregation met at the Grove, near the Temple, and heard an interesting address from Elder Orson Hyde. After he closed, Messrs. Walker, Southwick, Patrick, and Wasson spoke on the stand, stating that I had subjected myself to the law in every particular, and had treated my persecutors and kidnappers with courtesy and kindness. They also spoke on the unlawful conduct of my enemies.

Messrs. Patrick, Walker, Southwick, and Harmon Wasson made the following affidavit:—

Affidavit of Attorneys.

Shepherd G. Patrick, Harmon Wasson, Edward Southwick, and Cyrus Walker, being duly sworn, depose and say that they were in company with Joseph R. Reynolds and Harmon T. Wilson, the former acting as agent of the state of Missouri, and having in custody Joseph Smith, who was styled, in the warrant by which he had been arrested, Joseph Smith, Jr.; and who had been delivered into the custody of said Reynolds by said Wilson, who had first, as an officer of the state of Illinois, arrested him, the said Smith, upon a warrant issued by his Excellency Thomas Ford, to apprehend him as a fugitive from the justice of the state of Missouri, when it was alleged he was charged with treason against the said state of Missouri; that the arrest and transfer of the custody of said Smith took place in Lee county, Illinois; and that while said Joseph H. Reynolds was at Dixon, in said county, a writ of habeas corpus was served on him, in behalf of said Smith, commanding him to bring said Smith before the nearest judge or judicial tribunal in the fifth judicial district of the state of Illinois, authorized to hear and determine upon writs of habeas corpus; that said Harmon T. Wilson acted as a guard and assistant under said Joseph H. Reynolds on their journey from Dixon, till they arrived at the city of Nauvoo; that said Smith was allowed by said Reynolds to ride his horse and in a buggy on said journey, while the said Reynolds rode in the coach, upon the assurance and pledge of James Campbell, Esq., the sheriff of Lee county, Illinois, who had said Reynolds and Wilson in custody for want of bail in a civil action, and upon whom they had served habeas corpus, returnable before Judge Young at Quincy, Illinois.

Your affiants as well as others in the company, at the same time gave assurance and pledges to said Reynolds that his prisoner, the said Smith, should not escape from him; and the said Reynolds was satisfied, as he avowed, with the pledges aforesaid, and expressed himself to be so at the time, and fully consented that the said Smith might travel on said journey in the manner he did.

That the friends of said Smith met him in great numbers as he approached the city of Nauvoo, by which place the sheriff, as these affiants believe, voluntarily decided to go at the request of said Smith, and upon representations made to him that it was the best route to Quincy.

That no violence was offered to said Reynolds or Wilson; and that to the best of these affiants' knowledge and belief, no threats or intimidation were made use of to influence and control their conduct, either during the journey to or after their arrival at Nauvoo. Said Reynolds and Wilson dined with said Smith at his own house, and were hospitably entertained; and after dinner, say in two hours after the arrival of the party in said city, a writ of habeas corpus was issued by the municipal court of the said city of Nauvoo in favor of said Smith, which was served upon said Reynolds.

The said Reynolds made return of the writ, together with the body of said Smith, and alleged the causes of his capture and detention, at the same time denying the jurisdiction of the court, and alleging that he had been served with the prior writ of habeas corpus before mentioned. Said Reynolds remained in Nauvoo, and a part of the time in the municipal court-room, and sometime after the examination of the writ of habeas corpus issued by the municipal court had commenced, and, as your affiants believe, during the whole sitting of the court on Friday afternoon, the 30th of June, and then departed for Carthage, after a patient examination of the fact and matter of law set forth in complainant's petition, which said examination lasted from Friday afternoon till the next day, Saturday, at night. The said Smith was discharged as for defects in the warrant under which he had been arrested, and was imprisoned, as upon the merits of the case by the said municipal court; and these affiants further say that said Reynolds and Wilson were, before they arrived at the city of Nauvoo, and while they were there, assured by the said Smith and many of the company who had traveled together from Dixon, (these affiants among the number,) that they should be protected from violence; and that the said Smith did publicly declare in Nauvoo, to the people there assembled, that his honor was pledged that said Reynolds should be protected from violence, and requested every one to preserve his pledge inviolate.

These affiants state further that no violence or threats, to their knowledge or belief, were made use of towards the said Reynolds or the said Wilson, either before or after their arrival at Nauvoo; but the numbers who met and accompanied the said Smith and his escort on the journey, conducted themselves in an orderly and peaceable manner, and manifested only their attachment to said Smith, and joy to find him safe in the custody of the laws of the state of Illinois; all of which facts are true, to the best of the knowledge and recollection of the affiants.

SHEPHERD G PATRICK, CYRUS WALKER, E. SOUTHWICK HARMON WASSON.

Sworn to, etc.

Colonel Markham, Mr. Sanger, and myself also made affidavits on the same subject.

Judge Adams came from Carthage and stated that Wilson and Reynolds were inciting the people to mobocracy, and sending a petition to Governor Ford for a posse to retake me.

A petition to the governor, praying him not to issue any more writs, was immediately made out, and signed by about 150 citizens of Nauvoo; and also

A remonstrance against the Carthage proceedings was gotten up. Signed and forwarded the same to Carthage by Messrs. Southwick and Patrick.

I directed the clerk to make a transcript of the proceedings before the municipal court, to forward to the governor, and to which he attached the following certificate:—

Certification of Documents.

I, James Sloan, Clerk of the Municipal Court of the city of Nauvoo, Illinois, do hereby certify that the foregoing hereunto attached papers and documents—to wit, that the foregoing petition of Joseph Smith, Sen., and warrant from the governor of the state of Illinois, and commission issued by Thomas Reynolds, governor of the state of Missouri, to Joseph H. Reynolds, and the writ of habeas corpus, and the return of the said Joseph H. Reynolds thereto, and endorsed thereon, are true copies of the papers and originals filed in this court, in the exparte case of Joseph Smith, Sen., upon the petition of said Smith, for a discharge from arrest on habeas corpus; and that the foregoing is a true copy of the true, full, and perfect record of the proceedings had in said case.

In witness whereof, I have hereunto set my hand, and affixed the seal of said court, at the city of Nauvoo, Illinois, this third day of July, A.D., 1843.

[L. S.] JAMES Sloan, Clerk of the Municipal Court of the city of Nauvoo, Illinois.

He also made a transcript of the ordinances relating to habeas corpus, and attached the following certificate:—

I, James Sloan, city recorder of the city of Nauvoo, Illinois, and clerk of the city council of said city, do hereby certify that the foregoing hereunto attached are true copies of the ordinances of said city, regulating the proceedings on writs of habeas corpus, the one passed the 8th day of August, A.D., 1842, and the other passed November 14, 1842, both of which said ordinances are unrepealed and now in force in said city.

In witness whereof, I have hereunto set my hand and affixed the corporate seal of said city of Nauvoo at said city, this 3rd day of July, A.D., 1843.

[L. S.] JAMES SLOAN, City Recorder and Clerk of the City Council of the city of Nauvoo, Illinois.

Which documents were delivered to my lawyers, with instructions to see Governor Ford immediately.

I had an interview with several Pottawattamie chiefs, who came to see me during my absence.

Interview with Pottawattamie Chiefs. (From Wilford Woodruff's Journal.)

The Indian chiefs remained at Nauvoo until the Prophet returned and had his trial. During their stay they had a talk with Hyrum Smith in the basement of the Nauvoo House. Wilford Woodruff and some others were present. They were not free to talk, and did not wish to communicate their feelings until they could see the great Prophet.

At length, on the 2nd day of July, 1843, President Joseph Smith and several of the Twelve met those chiefs in the court-room, with about twenty of the elders. The following is a synopsis of the conversation which took place as given by the interpreter:—

The Indian orator arose and asked the Prophet if the men who were present were all his friends. Answer—"Yes."

He then said—"We as a people have long been distressed and oppressed. We have been driven from our lands many times. We have been wasted away by wars, until there are but few of us left. The white man has hated us and shed our blood, until it has appeared as though there would soon be no Indians left. We have talked with the Great Spirit, and the Great Spirit has talked with us. We have asked the Great Spirit to save us and let us live; and the Great Spirit has told us that he had raised up a great Prophet, chief, and friend, who would do us great good and tell us what to do; and the Great Spirit has told us that you are the man (pointing to the Prophet Joseph). We have now come a great way to see you, and hear your words, and to have you to tell us what to do. Our horses have become poor traveling, and we are hungry. We will now wait and hear your word."

The Spirit of God rested upon the Lamanites, especially the orator. Joseph was much affected and shed tears. He arose and said unto them: "I have heard your words. They are true. The Great Spirit has told you the truth. I am your friend and brother, and I wish to do you good. Your fathers were once a great people. They worshiped the Great Spirit. The Great Spirit did them good. He was their friend; but they left the Great Spirit, and would not hear his words or keep them. The Great Spirit left them, and they began to kill one another, and they have been poor and afflicted until now.

The Great Spirit has given me a book, and told me that you will soon be blessed again. The Great Spirit will soon begin to talk with you and your children. This is the book which your fathers made. I wrote upon it (showing them the Book of Mormon). This tells what you will have to do. I now want you to begin to pray to the Great Spirit. I want you to make peace with one another, and do not kill any more Indians: it is not good. Do not kill white men; it is not good; but ask the Great Spirit for what you want, and it will not be long before the Great Spirit will bless you, and you will cultivate the earth and build good houses like white men. We will give you something to eat and to take home with you."

When the Prophet's words were interpreted to the chiefs, they all said it was good. The chief asked, "How many moons would it be before the Great Spirit would bless them?" He [Joseph] told them, Not a great many.

At the close of the interview, Joseph had an ox killed for them, and they were furnished with some more horses, and they went home satisfied and contented.

[Return of the Maid of Iowa Relief Expedition.]

About six p.m., the Maid of Iowa returned to her landing at the Nauvoo House. The company who had been on the expedition on board of her formed in a procession and walked up to my office, where they formed a hollow square, and sent in a deputation to me. As soon as I had bid them welcome, I opened the window of my office and requested that no man would leave the ground until I had spoken to them. My brother Hyrum and I went into the hollow square and directed them not to allow their ranks to be broken. I then shook hands with each man, blessing them and welcoming them home.

I then took off my hat and related to them how I was brought home to the midst of my friends, and how I regained my liberty. I feel, by the Spirit of the Lord, that if I had fallen into your hands that you would either have brought me safe home, or that we should all have died in a heap together.

At this time, a well dressed man, a stranger, who had a cloak around him, broke through the south line of the ranks, when the orderly sergeant took the stranger by the nape of the neck and kicked him outside the ranks, telling him not to come in again. As soon as quiet was resumed, I continued my address to the company.

About dusk I dismissed the company, blessing them in the name of the Lord.

My brother Hyrum then blessed them also, commending them for their diligence and attention to the instructions given by him before their departure.

The following is the report of their doings, as reported by Daniel M. Burbanks:

Burbanks' Account of the Maid of Iowa Expedition for the Prophet's Relief.

Sunday, June 25.—The brethren were collecting through the night on the Maid of Iowa, and commenced making preparations for the trip, all hands uniting in loading the boat with firewood.

26th.—About half-past eight a.m., President Hyrum Smith, in company with Judge Adams, came on board and instructed us to watch for the steamboats that may run up the Illinois river; and if any persons were running Brother Joseph down the river, under any pretext whatever, as the Amaranth had carried the news to Missouri that Joseph Smith was going to be tried at Ottawa, and it had been reported that a company of men were armed in St. Louis and had chartered a steamboat to run up to Ottawa, there to seize Joseph and kidnap him to Missouri;—and if we saw such a boat, we were to rescue Joseph, at all hazards and bring him to Nauvoo.

President Hyrum then blessed the company in the name of the Lord, and the Little Maid started at a quarter-past nine a.m., down the Mississippi river, with the following persons on board—namely, Dan Jones, Captain of boat; Daniel M. Burbanks, first Pilot; Dimick B. Huntington, Mate; Jonathan Dunham, Captain of Company; George W. Langley, Lieutenant; John Taylor, Chaplain; John M. Bernhisel, Surgeon; John S. Higbee, Isaac Higbee, Lucius N. Scovil, Enoch M. King, Lewis Dunbar Wilson, Whitford G. Wilson, Bushrod W. Wilson, John Bair, Ben Rolfe, Sylvester B. Stoddard, James Aikin, Elijah Averett, Levi W. Hancock, William Meeks, Calvin Reed, Robert C. Moore, Levi Stewart, Urban V. Stewart, Allen Stout, Welcome Chapman, William S. Yocum, Thomas Briley, Henry J. Young, James Worthington, George W. Thatcher, H. M. Alexander, Elbridge Tufts, Benjamin L. Clapp, Joseph C. Kingsbury, A. Young, John Fido, John Murdoch, John Lytle, Thomas Carrico, E. J. Sabin, Daniel Avory, H. B. M. Jolley, J. F. Lane, J. H. Holmes, H. P. Palmer, Benjamin Jones, Robert C. Egbert, Tarlton Lewis, R. A. Allred, J. Foutz, H. Permain, John Binby, George W. Rosecran, and about twenty-five others whose names are not reported.

At nine p.m., the boat turned the point of the bend and started up the Illinois river. She did not stop until opposite Diamond Isle, about four o'clock on Tuesday morning, 27th, where the company learned that the Chicago Belle had passed up the Illinois river the day previous with a large company of men, having a swivel gun on the forecastle, as they said, with the intention of taking Joseph Smith, at all hazards, and conveying him to Missouri.

The Maid next hailed at the Erie landing, five miles above Beardstown, where they were told that the Belle was twelve hours ahead, and the company on board had left word that if the Maid of Iowa followed, they would send the "Mormon" boat and crew, with Jo Smith, to hell. The people advised the company on the Maid to return. Stayed there half-an-hour to take in wood, and then continued our journey.

Wednesday, 28th.—At an hour before daybreak, passed Pekin, and the Chicago Belle aground in an island chute. When she saw us coming, she backed her star-board wheel and blocked up the passage.

When the pilot of the Maid came near, he stopped his engine and hailed them with his speaking trumpet, requesting a passage. They inquired, "What boat is that?" and were told, the Maid of Iowa. They replied, "You cannot pass, and we will see you all d—d and in hell first." The pilot saw a little opening in the willows of about twelve feet wide on her left, and signaled for the engineer to put on all steam, and drove her through this narrow channel and a small tow head about five rods, tearing the willows down on each side with the guards and wheelhouse, the captain crying out all the time, "Stop her!—stop her! For God's sake, stop her! You will smash the boat in pieces!"

When the boat had headed round the Belle, and was once more in deep water, the pilot stopped the engine and asked the captain, "What is the matter?" The captain was afraid, and said, "My God, you will smash the boat to pieces," and was answered, "All is safe, and we will go ahead," leaving the Belle still aground in the channel.

Then went to Peoria, about ten miles; found Jesse P. Harmon and Alanson Ripley, who had come from the horsemen with an express instructing the company to proceed to the mouth of Fox River. We took them on board and proceeded on our way.

Thursday, 29th.—Arrived at Peru, at ten a.m. There met William F. Lane with an express from Charles C. Rich, reporting that the company who had Joseph in charge had started from Fox River for Shokoquon, destined to run him through the Iowa territory by that route, and then into Missouri, as they had learned their way by the Illinois river was blocked up by the Maid of Iowa, and for the boat and company to return to Quincy, and there await further orders. We immediately turned round, and on arriving at the mouth of Spoon River, landed Ripley and Harmon, with instructions to pursue their journey by land to Nauvoo.

About one p.m., again overhauled the Chicago Belle at the Grand Pass while they were wooding. They hailed us to inquire "If old Jo was on board," and were answered, "It is none of your business," when another man on the hurricane deck of the Belle shouted, "Hurrah, hurrah for old Jo Smith!"

We continued our journey and again arrived at the Mississippi at nine p.m. In rounding to, broke the tiller rope and came to an anchor; repaired the same, and then continued up the Mississippi.

Arrived at the island below Quincy about eight p.m., on Friday, 30th, when John Taylor, Jonathan Dunham, Dan Jones, George W. Langley, and Daniel M. Burbanks took the yawl and went up to Quincy to learn the news and see if there was any excitement. They found all peace, then returned to the boat, got up steam, and went up to Quincy, landing about midnight.

Saturday, July 1st.—About eight a.m., left Quincy, after steaming about eight miles. Sidney Roberts and another messenger came in a skiff with a letter from Hyrum, saying that Joseph had arrived in Nauvoo, and was going to be tried before the municipal court, and for us to hurry home as quick as possible.

On reaching Keokuk, the engineer, Benjamin Orum (who was not a member of the Church) got dead drunk, when the first pilot turned engineer, and the second pilot took the wheel and run the boat over the rapids to Nauvoo,

[Application for Posse to Retake the Prophet.]

Colonel Markham returned from Carthage in the evening, and reported that on his arriving at Carthage, he found that Reynolds and Wilson had filed their affidavits, that he (Markham) had with armed force taken Joseph Smith out of their hands at the head of Elleston Grove, and that they had also got up a petition, which was signed by the inhabitants of Carthage, and sent it to Governor Ford by the hands of Reynolds and Wilson, requesting him to raise a posse comitatus, and they would come to Nauvoo and take me. They were to start by the mail early this morning; and Markham requested Jacob Backenstos to go with the mail to Governor Ford and request him to suspend all proceedings until documents would be got to show the true state of the case.

On going to the stage proprietor, he engaged and paid for a passage for one man. On their finding who was going, Reynolds and Wilson objected to his going; and that objection was accepted by the stage proprietor, although he had received the passage money. The proprietor then hired a horse from Mr. Hamilton for him [Markham] to ride.

Monday, July 3.—I directed the Twelve Apostles to call a special conference to choose elders to go into the different counties of Illinois to preach the gospel and disabuse the public mind with regard to my arrest.

Elders Brigham Young, Orson Hyde, Parley P. Pratt, John Taylor, George A. Smith, Wilford Woodruff, and Willard Richards met at the Grove with the elders, and it was decided that the following elders go on a special mission to the following counties in the state of Illinois:

List of Special Missionaries.

Elijah Reed and Jesse Hitchcock, Adams and Pike; Salmon Warner and Jeremiah Curtis, Calhoun and Jersey; Erastus H. Derby, Orson Hyde, and George J. Adams, Lee; Charles C. Rich and Harvey Green, La Salle and De Calb; Levi Richards, Luther A. Jones, and E. Robinson, Joe Davis; John Murdock, Vermillion; Daniel Avery, Schuyler; Zebedee Coltrin, McDonough; Truman Gillet, Benjamin Brown, and Jesse W. Crosby, Cook; Graham Coltrin, Fulton; John L. Butler, Hamilton; David Lewis, Wayne; James Twist, Bureau; George P. Dykes and Samuel Brown, St. Clair; Pardon Webb, Will; E. M. Webb, Grundy; Simeon Dunn, Warren; H. S. Eldredge, Mason; Thomas Dobson, Tazewell; Cyrus Canfield, Menard; Jared Carter, Morgan; Samuel James and J. C. Wright, Scott; Luman H. Calkins, White; J. M. King, Mercer; Daniel Allen, Rock Island; U. C. Nickerson, Henry; Alfred Brown, Putnam; Priddy Meeks, McCoupin; Abel Butterfield and J. H. Van Natta, Winnebago; William Nelson, Iroquois; Samuel Russell, Boone; Levi Stewart, Franklin; William Meeks, Green; W. B. Brink and George Chamberlin, Sangamon; Jacob Wiley, Edwards; William S. Covert, Stark; M. F. Bartlett and Melvin Wilbur, Bond; John Outhouse, Alexander; Cheney G. Van Buren, Brown; James Carroll, Carroll; David Jones, Fayette; John Lowry, Munroe; Urban V. Stewart, Williamson; James McFate, Montgomery; Lyman O. Littlefield, Clinton; Elisha H. Groves, Madison; Theodore Curtis, Cass; Samuel Keele, Jefferson; James Hale, Washington; George W. Thatcher and John A. Forgeus, Hancock; Jacob H. Butterfield, Henderson; George Middah, Clay; James M. Munroe, Crawford; Ezra Chase, Coles; Jesse Chase, Edgar; Amos Lewell, Clark; John Miller, Whitesides; William Martin, Christian; Reuben Parkhurst, De Witt; John Keele, Perry; George W. Langley, Johnson; James M. Henderson, Gallatin; James W. Cummings, Randolph; John Workman, Shelby; Elijah Fordham, Knox; George W. Pitkin and John Wakefield, Peoria.

BRIGHAM YOUNG, President. W. RICHARDS, Clerk.

About noon, General Charles C. Rich, with twenty-five men, returned, formed a square in front of my house, and sang a new song. I went out, shook hands with each individual, and blessed them in the name of the Lord. The following is a report of their expedition:

Report of Relief Expedition Led by Charles C. Rich.

The detachment left the main body of the camp and started from McQueen's Mills about one a.m., on Monday, the 26th of June, under the command of General Rich, as follows:—C. C. Rich, Hosea Stout, John Pack, Truman R. Barlow, James W. Cummings, Daniel Carnes, Jesse P. Harmon, Alanson Ripley, Stephen Abbott, Charles W. Hubbard, A. L. Fullmer, Joel E. Terry, Alfred Brown, Dr. Josiah Ells, William Edwards, Thomas Woolsey, Osmon M. Duel, Dr. Samuel Bennett,—Babcock, Isaiah Whitesides, Jesse B. Nichols, Stephen Wilkinson, Samuel Gulley, and four or five others, on horses, with one baggage wagon drawn by two horses, with instructions to proceed to Peoria, there cross the Illinois river, and then proceed up the east side of the river on the main stage road leading from Springfield to Ottawa. We traveled till about three o'clock in the morning, when we halted for about an hour and put out a guard. At daybreak we again took up the line of march, and traveled through the day, mostly without a road, and the following night till near daybreak of the 27th, and again made a halt for an hour and passed through Ellesville before sunrise. When going through that village, the people were opening their shops, and many persons came in their shirts to the windows.

Dr. Ells and J. W. Cummings were behind the company about six rods, when one man came running, full of anxiety, and inquired, "Where in the world are you all going to?" Dr. Ells, who carried a very sanctified face, drawled out, "We're a-hunting a wheelbarrow's nest;" after which, we again resumed the march, about noon halted on the Kic-a-poo creek, and sent Hosea Stout and A. L. Fullmer to Peoria to see Lawyer Charles C. Ballance and obtain what information they could get from him; and about two p.m., crossed the Illinois river at Peoria, where we obtained supplies for our further journey. Here we left Jesse P. Harmon and Alanson Ripley with instructions to hail the steamer Maid of Iowa, and procure what information they had of the whereabouts of Brother Joseph Smith.

The company after crossing the river, proceeded nearly due east, till they intersected the stage road running from Springfield to Ottawa, at a small town named Washington, ten miles east of Peoria. There we stopped for about an hour and fed our horses. At dusk we again resumed the march on the stage road towards Ottawa, and traveled about ten miles to Black Partridge Point, and camped for the night.

At daybreak of the 28th, we were on the march, traveled about 35 miles to the little town of Magnolia, and halted for noon, where we fed ourselves and animals at the public house of Captain William Haws (the captain of a company in which Hosea Stout served in the Black Hawk war). We again resumed the march, and about dark camped about two miles below Ottawa, near the Illinois river, having traveled over 200 miles in two days and eighteen hours with the same horses, which had become very tired.

General Rich left the company about an hour before sunset, and about dusk crossed the Illinois river into Ottawa, and put up at Brother Sanger's. There he learned positively that Joseph had come as far as Pawpaw Grove, where he was informed that Judge Caton was absent, and had returned to Dixon and obtained another writ of habeas corpus, and had started in the direction of Quincy, Adams county; and also that Lucien P. Sanger had taken his stage-coach to convey Brother Joseph to Quincy. When he had obtained this information, he left orders for the Maid of Iowa to return with all speed to Quincy.

Early on the morning of the 29th, General Rich returned to his company and gave them the information, when the company started on their return for Nauvoo, came as far as Captain Haws', and stayed all night. He gave us the use of the barn to sleep in. In conversing with the citizens of Magnolia, they approbated our course, manifested a warm feeling, and offered to help us with their artillery company, if we needed their assistance.

On the 30th we made a direct course for the Narrows, four miles above Peoria, where we recrossed the Illinois river, and camped near the town.

1st July. We traveled forty miles and camped on a small creek near a farmhouse, where the entire company had an abundance of milk for the night.

July 2nd. Early in the morning, Jesse B. Nichols went into the village of Gallsburg, waked up a blacksmith, and employed him to set a couple of horse-shoes. The blacksmith objected, saying it was Sunday morning, and, being a professor of religion, he would not do it unless for double price, which Nichols consented to give him. He went to the shop; and whilst setting the shoes, the company passed through, exciting considerable curiosity among the villagers. Two of the brethren remained to accompany Nichols. As he was about paying the blacksmith for the work, a Presbyterian minister came up and said to him, "You ought to charge a dollar a shoe. These are Mormons; and you, who are a church member, have been shoeing this Mormon's horse on Sunday; and you ought to be brought before the church for doing it." Upon which, the blacksmith demanded two dollars for his work instead of one as agreed before. Nichols handed him one dollar, the priest telling the blacksmith he ought not to take it—that Joe Smith was an impostor, and ought to be hung. The son of Vulcan, however, took the dollar, but demanded more; upon which Nichols mounted his horse and left, amid the loud cheers of a number of spectators.

We continued our journey to La Harpe, where we learned the full particulars of Brother Joseph's safe arrival and trial before the municipal court, when we made merry, composed a song, and danced, and proceeded to Nauvoo.

During the entire journey the heat was extremely oppressive; and as the necessity of the case was very urgent, we had not time to sleep. It may be safely said to be one of the most rapid, fatiguing marches that is on record, having traveled with the same horses about 500 miles in seven days.

Another copy of the remonstrance to the governor against his sending an armed force was made out and taken to the porch of the Temple, where it was signed in the course of the day by about 900 persons.

Tuesday, 4.—About one a.m., Messrs. Walker, Patrick, Southwick, Markham, and Lucien Woodworth started for Springfield, carrying with them the affidavits, petition, and the doings of the municipal court.

[Fourth of July Celebration at Nauvoo.]

At a very early hour people began to assemble at the Grove, and at eleven o'clock near 13,000 persons had congregated, and were addressed in a very able and appropriate manner by Elder Orson Hyde, who has recently been appointed on a mission to St. Petersburg, Russia.

A constant accession of numbers swelled the congregation to 15,000 as near as could be estimated.

At two p.m., they were again addressed by Elder Parley P. Pratt on redemption, in a masterly discourse, when I made some remarks.

The following is the report of the speech by Wilford Woodruff:

The Prophet's Speech—Politics and Military Organization at Nauvoo.

If the people will give ear a moment, I will address them with a few words in my own defense in relation to my arrest. In the first place, I will state to those that can hear me that I never spent more than six months in Missouri, except while in prison. While I was there, I was at work for the support of my family. I never was a prisoner of war during my stay, for I had nothing to do with war. I never took up a pistol, gun or sword: and the most that has been said on this subject by the Missourians is false. I have been willing to go before any governor, judge, or tribunal where justice would be done, and have the subject investigated. I could not have committed treason in that state while I resided there, for treason in Missouri consists in levying war against the state or adhering to her enemies. Missouri was at peace, and had no enemy that I could adhere to, had I been disposed; and I did not make war, as I had no command or authority, either civil or military, but only in spiritual matters, as a minister of the gospel.

This people was driven from that state by force of arms, under the exterminating order of Governor Boggs. I have never committed treason. The people know very well I have been a peaceable citizen; but there has been a great hue and cry about Governor Boggs being shot. No crime can be done, but it is laid to me. Here I was again dragged to the United States Court and acquitted on the merits of the case, and now it comes again. But as often as God sees fit for me to suffer, I am ready; but I am as innocent of the crimes alleged against me as the angels in heaven. I am not an enemy to mankind, I am a friend to mankind. I am not an enemy to Missouri, nor to any governor or people.

As to the military station I hold, the cause of my holding it is as follows: When we came here the state required us to bear arms and do military duty according to law; and as the Church had just been driven from the state of Missouri, and robbed of all their property and arms, they were poor and destitute of arms. They were liable to be fined for not doing duty when they had not arms to do it with. They came to me for advice, and I advised them to organize themselves into independent companies and demand arms of the state. This they did. Again: There were many elders having license to preach, which by law exonerated them from military duty; but the officers would not release them on this ground. I then told the Saints that though I was clear from military duty by law, in consequence of lameness in one of my legs, yet I would set them the example and would do duty myself. They then said they were willing to do duty, if they could be formed into an independent company, and I could be at their head. This is the origin of the Nauvoo Legion and of my holding the office of lieutenant-general.

All the power that I desire or have sought to obtain has been the enjoyment of the constitutional privilege for which my fathers shed their blood, of living in peace in the society of my wife and children, and enjoying the society of my friends and that religious liberty which is the right of every American citizen, of worshiping according to the dictates of his conscience and the revelations of God.

With regard to elections, some say all the Latter-day Saints vote together, and vote as I say. But I never tell any man how to vote or whom to vote for. But I will show you how we have been situated by bringing a comparison. Should there be a Methodist society here and two candidates running for office, one says, "If you will vote for me and put me in governor, I will exterminate the Methodists, take away their charters," &c. The other candidate says, "If I am governor, I will give all an equal privilege." Which would the Methodists vote for? Of course they would vote en masse for the candidate that would give them their rights.

Thus it has been with us. Joseph Duncan said if the people would elect him he would exterminate the Mormons, and take away their charters. As to Mr. Ford, he made no such threats, but manifested a spirit in his speeches to give every man his rights; hence the members of the Church universally voted for Mr. Ford and he was elected governor. But he has issued writs against me the first time the Missourians made a demand for me, and this is the second one he has issued for me, which has caused me much trouble and expense.

President Smith also rehearsed the account of his being taken by Reynolds and Wilson, and the unlawful treatment he received at their hands.

The multitude gave good attention and much prejudice seemed to be removed.

[Nauvoo's Visitors.]

Three steamers arrived in the afternoon; one from St. Louis, one from Quincy and one from Burlington, bringing from eight hundred to a thousand ladies and gentlemen. On the arrival of each boat, the people were escorted by the Nauvoo band to convenient seats provided for them, and were welcomed by the firing of cannon, which brought to our minds the last words of the patriot Jefferson, "Let this day be celebrated by the firing of cannon," &c. The visitors and Saints appeared to be highly gratified.

A collection was taken in the morning to assist Elder Hyde to build his house; and in the afternoon Elder Hyde on his own responsibility, proposed a collection to assist me in bearing the expenses of my persecution.

The meeting closed about 7 p.m. The day was pleasant, sky clear, and nothing tended to disturb the peace.

I extract from the Quincy Whig.

Report of the Fourth of July Celebration at Nauvoo—The Quincy Whig.

I left Quincy on the glorious Fourth, on board the splendid steamer Annawan, Captain Whitney, in company with a large number of ladies and gentlemen of this city, on a pleasure excursion to the far-famed city of Nauvoo. The kindness of the officers of the boat and the hearty welcome received from the citizens of Nauvoo on our arrival there, induced me to return to each and all of them my own and the thanks of every passenger on board the Annawan, and I am sure all alike feel grateful for the pleasure they experienced. We left Quincy at half-past eight, and reached Nauvoo at about two o'clock p.m., where we received an invitation from the Prophet to attend the delivering of an oration, which was accepted; and two companies of the Legion were sent to escort us to the Grove (on the hill near the Temple), where the oration was to be delivered. When we reached the brow of the hill, we received a salute from the artillery there stationed, and proceeded on to the Grove, where we were welcomed in a cordial and happy manner by the Prophet and his people.

The large concourse of people assembled to celebrate the day which gave birth to American independence, convinced me that the Mormons have been most grossly slandered, and that they respect, cherish and love the free institutions of our country, and appreciate the sacrifice and bloodshed of those patriots who established them. I never saw a more orderly, gentlemanly and hospitable people than the Mormons, nor a more interesting population, as the stirring appearance of their city indicates. Nauvoo is destined to be, under the influence and enterprise of such citizens as it now contains, and her natural advantages, a populous, wealthy and manufacturing city.

The services of the day were opened by a chaste and appropriate prayer by an Elder whose name I do not know, which was followed by rich strains of vocal and instrumental music. Then followed the oration which was an elegant, eloquent and pathetic one, as much so as I ever heard on a similar occasion.

We started home about six o'clock, all evidently much pleased with Nauvoo, and gratified by the kind reception of her citizens.

A CITIZEN OF QUINCY.

Wednesday, 5.—I called in the office and heard the testimony of my brother Hyrum before the municipal court read.

Judge Adams and Esquire Southwick returned from Warsaw; found but little excitement there. Esquire Southwick wrote a piece for the Warsaw paper in my defense, and the justice of the decision of the municipal court.

The remainder of the day I was at home.

Thursday 6.—I remained at home all day.

Governor Ford wrote the following letter:

Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for Military force to Re-arrest the Prophet.

EXECUTIVE Department, SPRINGFIELD, July 6, 1843.

Joseph H. Reynolds, Esq.:

SIR:—I have received your petition for a detachment of Illinois Militia to assist you in retaking Joseph Smith, Junior, representing him to have escaped from your custody after having been arrested on a warrant granted for his apprehension. I have also received a remonstrance and some affidavits adverse to the prayer of your petition. I have also to inform you that I had heard, before your arrival in this city, of the escape of Smith, and rumors that he had been rescued by a military force. Deeming these remarks of sufficient importance to justify me in so doing, I did, on the 4th day of this present month, dispatch a trusty and competent person as my agent to collect information of the various matters contained in your petition; and you will, I hope, at once see the propriety of all action being suspended on my part until I can receive the most authentic and unquestionable information as to the movements complained of.

I am, most respectfully, your obedient servant,

THOMAS FORD.

And endorsed on the back of it:

MR. BACKENSTOS:—The annexed letter to Joseph H. Reynolds is all the answer which I can at present make to either of the parties touching his application for a detachment of militia to assist him in retaking Joseph Smith, said to be a fugitive from justice.

I have the honor to be, very respectfully, your obedient servant,

THOMAS FORD.

Friday, 7.—Mr. Braman, a messenger from the governor, arrived in Nauvoo, requesting a copy of all the testimony that was given before the municipal court and other affidavits concerning the expulsion of the Mormons from Missouri.

I therefore employed James Sloan, Samuel Gulley, George Walker and Joseph M. Cole, in addition to my other clerks, who sat up all night to copy the testimony.

In addition to the above I made the following affidavit:

Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor Ford.

STATE OF ILLINOIS, HANCOCK COUNTY. ss.

Personally appeared before me, Ebenezer Robinson, a notary public within and for said county, Joseph Smith, senior; who being duly sworn, says that in the year 1838 he removed with his family to the state of Missouri; that he purchased land and became a resident of Caldwell county; that he was an elder and teacher of the Church of Latter-day Saints; that the religious society of which he was an elder numbered several thousand people, who were remarkably industrious in their habits, quiet in their manners and conscientious observers of the laws; that they had been for some years prior to his removal thither purchasing and improving lands, and were possessed of a vast amount of property, probably to the amount of $3,500,000 of real and personal estate; that prejudices had for a long time existed in the minds of the rough and uncultured people by whom his people were surrounded, on account of their peculiar religious views and their different habits of life; that in the summer of 1838 the prejudice of the people against the deponent and his associates became great; that while in the peaceful pursuit of their labors upon their own farms, without any violence or aggression on their part, they were frequently attacked by armed mobs, their houses burned, their cattle stolen, their goods burned and wasted, many inoffensive people murdered, whole families driven out and dispersed over the country at inclement seasons, and every barbarity which the ingenuity and malice of mobs could devise inflicted upon them.

These scenes of violence raged unchecked by the civil authorities, and many officers of the state of Missouri were open leaders of the mob and shared in its crimes. The armed militia of the state were arrayed, without authority of law, for the purpose of driving the deponent and his inoffensive people out of the state, or of exterminating them if they should remain within it. (For proof of this fact see the order of Governor Boggs, dated October 27, 1838, sent herewith). That this deponent and his people received notices, warnings and orders from the civil and military officers of Missouri, as well as from mobs who co-operated with them, to leave the state, and were threatened with death if they refused: that this deponent with others was taken prisoner by an armed mob, and oppressed, imprisoned, and carried from place to place, without authority of law. That his whole people, comprising at least 15,000 people, were driven out like wild beasts, that hundreds were murdered by shooting, stabbing and beating, and having their brains beaten out with clubs. Great numbers were starved to death; many died from fatigue and hardship in the fields; women were ravished, children murdered, and every cruelty inflicted. This deponent with his comrades was imprisoned about six months and until nearly all his people were driven out of the state; that they were then, by order of the officers of the state, set at liberty and ordered to flee from the state. That, after they were released, they were pursued by armed men, who endeavored to shoot them; and they thus were pursued out of the state, and were in peril of their lives as long as they remained within its limits.

And this deponent says that he never committed any crime against the laws of Missouri; that he never commanded or controlled any military or other force; that he never left the state voluntarily, and hoped to be permitted to enjoy his rights, property and liberty, like other peaceable citizens; but that he was driven out by force directed by the officers and approved by the legislature of Missouri; and that the lands and houses which his people had purchased and improved are now in many cases occupied and enjoyed by the very men who composed the mobs who dispossessed them; and he believes that the desire of plunder was one of the inducements which led to the great wrongs which his people have suffered.

And he further says that the recent requisition made upon the governor of Illinois, upon which a warrant for his arrest has been issued, has its origin in the proceedings before recited, in which this deponent, instead of being a "fugitive" from the justice of Missouri, was driven at the point of the bayonet beyond its borders; and that since such expulsion he has not been within the limits of Missouri.

Wherefore he prays that, upon examination of the premises, the governor of Illinois will cause the writ issued by him to be revoked, and this deponent released from further proceedings in the premises.

JOSEPH SMITH.

Sworn to and subscribed before me this 7th day of July, A.D. 1843. Given under my hand and notarial seal, the day and year last written.

[L. S.] EBENEZER ROBINSON, Notary Public.

Hancock county, Illinois.

Also Caleb Baldwin and Alanson Ripley joined me in the following:

Supplementary Affidavits.

STATE OF ILLINOIS, HANCOCK COUNTY. SS.

Personally came before Ebenezer Robinson, a notary public in and for said county, Caleb Baldwin who being sworn, says that after the arrest of himself and others as mentioned in the foregoing affidavit, he went to Judge Austin A. King, and asked Judge King to grant him a fair trial at law, saying that with the result of such a trial, he would be satisfied. But Judge King answered that "there was no law for the Mormons;" that "they must be exterminated;" that the prisoners, this deponent Smith and others, must die; but that some people, as women and children, would have the privilege of leaving the state, but there was no hope for them.

He told Judge King that his family, composed of helpless females, had been plundered and driven out into the prairie; and asked Judge King what he should do. To which Judge King answered, that if he would renounce his religion and forsake Smith, he would be released and protected. That the same offer was made to the other prisoners; all of whom, however, refused to do so, and were in reply told that they would be put to death.

Alanson Ripley, being in like manner sworn, says that the same offer was made to him by Mr. Birch, the prosecuting attorney, that if he would forsake the Mormons, he should be released and restored to his home, and suffered to remain; to which he returned an answer similar to that of Mr. Baldwin.

Joseph Smith, being in like manner sworn, says that he and Mr. Baldwin were chained together at the time of the conversation above recited by Mr. Baldwin; which conversation he heard, and which is correctly stated above; but that no such offer was made to him, it being understood for certain that he was to be shot.

JOSEPH SMITH, CALEB BALDWIN, ALANSON RIPLEY.

Sworn to and subscribed before me, this 7th day of July, A.D. 1843. Given under my hand and notarial seal, the day and year last written.

[L. S.] EBENEZER ROBINSON. Notary Public, Hancock County, Illinois.

Afterwards Caleb Baldwin, Lyman Wight, Parley P. Pratt, Hyrum Smith, James Sloan, Alexander McRae, and Dimick B. Huntington joined me in the following affidavit:

STATE OF ILLINOIS, HANCOCK COUNTY. ss.

Personally appeared before Ebenezer Robinson, a notary public within and for said county, the undersigned citizens of said county; who, being first duly severally sworn according to law upon said oath, depose and say that the said affiants were citizens and residents of Caldwell county and the adjoining counties in the state of Missouri during the years A.D. 1837, 1838, and a part of A.D. 1839. That said affiants were personally conversant with and sufferers in the scenes and troubles usually denominated the Mormon war in Missouri. That Governor Boggs, the acting executive officer of said state, together with Major-General Atchison and Brigadier-General Doniphan, and also the authorities of the counties within which the Mormons resided, repeatedly by direct and public orders and threats commanded every Mormon in the state, Joseph Smith, their leader included, to leave the state, on peril of being exterminated. That the arrest of said Smith in the month of November, A.D. 1838, was made without authority, color, or pretended sanction of law; said arrest having been made by a mob, by which said Smith, among others, was condemned to be shot; but which said sentence was finally revoked. Said mob, resolving itself into a pretended court of justice without the pretended sanction of law, then and there made out the charges and procured the pretended conviction for the same which are mentioned in the indictment against the said Smith; by virtue of which he, the said Smith, on the requisition of the executive of Missouri, has been recently arrested by the order of his excellency, Thomas Ford, governor of the state of Illinois.

Said affiants further state that they were imprisoned with the said Joseph Smith, when they and the said Smith were delivered into the hands of a guard to be conducted out of the state of Missouri, and by said guard, by the order and direction of the authorities of said counties where said Mormons were arrested and confined, and by order of the governor of the state of Missouri, were set at large, with directions to leave the state without delay. That said Joseph Smith and his affiants were compelled to leave the state for the reasons above mentioned, and would not and did not leave said state for any other cause or reason than that they were ordered and driven from the state of Missouri by the governor and citizens thereof. And further say not.

CALEB BALDWIN, LYMAN WIGHT, PARLEY P. PRATT, HYRUM SMITH, JAMES SLOAN, ALEXANDER MCRAE, DIMICK B. HUNTINGTON.

Sworn to before me, and subscribed in my presence, this 7th day of July, A.D. 1843. In testimony whereof, I hereunto set my hand and affix my notarial seal at my office in Nauvoo, this 7th day of July, A.D. 1843.

EBENEZER ROBINSON, Notary Public, Hancock County, Illinois.^[A]

[Footnote A: The affidavits on Missouri troubles supplement those on the same subject published in the Appendix to Volume III of this work. Taken together they comprise a somewhat exhaustive history of the Latter-day Saints in the state of Missouri.]

About four p.m. Elders Brigham Young, Wilford Woodruff, George A. Smith and Eli P. Maginn, started on the steamer Rapids on their eastern mission.

Saturday, 8.—Municipal Court sat and approved of the copies of the evidence heard on the habeas corpus and revised it for the press. In the afternoon Shadrach Roundy started with the affidavits of Hyrum Smith, Parley P. Pratt, Brigham Young, Lyman Wight, and G. W. Pitkin, to carry to the governor.

Bishop Miller arrived from the Pinery with one hundred and fifty-seven thousand feet of lumber, and seventy thousand shingles for the Temple.

Elders Young, Woodruff, and Smith arrived at St. Louis, and reshipped on board the Lancet for Cincinnati.

CHAPTER XXVI.

DISCOURSE OF THE PROPHET—HIS LOVE FOR MANKIND—PRESENTATION OF THE DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD—REVELATION ON THE ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES.

Sunday, July 9, 1843.—Meeting at the Grove in the morning. I addressed the Saints.

[The following is a brief synopsis, as reported by Dr. Willard Richards:]

The Cause of the Prophet's Success—Love for His Fellow-Man.

Joseph remarked that all was well between him and the heavens; that he had no enmity against any one; and as the prayer of Jesus, or his pattern, so prayed Joseph—"Father, forgive me my trespasses as I forgive those who trespass against me," for I freely forgive all men. If we would secure and cultivate the love of others, we must love others, even our enemies as well as friends.

Sectarian priests cry out concerning me, and ask, "Why is it this babbler gains so many followers, and retains them?" I answer, It is because I possess the principle of love. All I can offer the world is a good heart and a good hand.

The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a "Mormon." I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves.

It is a love of liberty which inspires my soul—civil and religious liberty to the whole of the human race. Love of liberty was diffused into my soul by my grandfathers^[A] while they dandled me on their knees; and shall I want friends? No.

[Footnote A: Revolutionary ancestors of the Prophet.]

The inquiry is frequently made or me, "Wherein do you differ from others in your religious views?" In reality and essence we do not differ so far in our religious views, but that we could all drink into one principle of love. One of the grand fundamental principles or "Mormonism" is to receive truth, let it come from whence it may.

We believe in the Great Eloheim who sits enthroned in yonder heavens. So do the Presbyterians. If a skilful mechanic, in taking a welding heat, uses borax, alum, etc., and succeeds in welding together iron or steel more perfectly then any other mechanic, is he not deserving of praise? And if by the principles of truth I succeed in uniting men of all denominations in the bonds of love, shall I not have attained a good object?

If I esteem mankind to be in error, shall I bear them down? No. I will lift them up, and in their own way too, if I cannot persuade them my way is better; and I will not seek to compel any man to believe as I do, only by the force of reasoning, for truth will cut its own way. Do you believe in Jesus Christ and the Gospel of salvation which He revealed? So do I. Christians should cease wrangling and contending with each other, and cultivate the principles of union and friendship in their midst; and they will do it before the millennium can be ushered in and Christ takes possession of His kingdom.

"Do you believe in the baptism of infants?" asks the Presbyterian. No. "Why?" Because it is nowhere written in the Bible. Circumcision is not baptism, neither was baptism instituted in the place of circumcision. Baptism is for remission of sins. Children have no sins. Jesus blessed them and said, "Do what you have seen me do." Children are all made alive in Christ, and those of riper years through faith and repentance.

So far we are agreed with other Christian denominations. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse.

We ask the sects, Do you believe this? They answer, No. I believe in being converted. I believe in this tenaciously. So did the Apostle Peter and the disciples of Jesus. But I further believe in the gift of the Holy Ghost by the laying on of hands. Evidence by Peter's preaching on the day of Pentecost, Acts 2:38. You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost.

The Savior says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." "Though we or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," according to Galatians 1:8.

I am free today. Messengers have returned with offers of peace from the governor.

Markham Outwits Sheriffs Reynolds and Wilson.

This morning, [the 9th of July] Esquire Patrick and Colonel Markham returned from Springfield. Markham stated that on the 4th they drove to Beardstown, hired fresh horses, and got to Springfield, 124 miles, about seven on the morning of the 5th, about two hours in advance of the Carthage mail, carrying Reynolds and Wilson, and ready with the documents to see the governor. The affidavits were in the possession of Cyrus Walker, who refused to give them up, on account of a political squib in the State Register, charging Walker with making capital stock out of my arrest to favor his election to Congress. Markham then demanded them as my agent, telling him that, if he would not give them up, he would take them from him. Walker then turned and said, "I will do my duty, if it takes my head," and then went with Markham and delivered the papers to the governor. When they received the decision of the governor, they started on their return home. When they returned to Rushville, they learned that General Moses Wilson^[B] had been staying there two or three weeks, with ten or twelve men, waiting for an opportunity of transporting me to Jackson county, and had only left there the morning previous, when they learned the decision of Governor Ford.

[Footnote B: This was the Gen. Moses Wilson who was active in the Missouri persecutions of the Saints, see Vol. II, pp. 46, 191. Also Autobiography of Parley P. Pratt. Edition of 1874, chapt. xxi, Affidavit. Hist. of the Church, Vol. III, Appendix.]

In the evening, Shadrach Roundy started for Springfield, to carry further affidavits and see Governor Ford.

Monday, 10.—I rode out with Emma to the farm.

Tuesday, 11.—I rode out with my family in the carriage.

Wednesday, 12.—I received the following revelation in the presence of my brother Hyrum and Elder William Clayton:—

Revelation on the Eternity of the Marriage Covenant, including the Plurality of Wives. Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 11th, 1843.^[C]

[Footnote C: Doctrine and Covenants, section 132. For a treatise on the date of publication and authorship of this revelation see Introduction to this volume.]

Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I the Lord justified my servants Abraham, Isaac, and Jacob, as also Moses, David, and Solomon my servants, as touching the principle and doctrine of their having many wives and concubines; behold and lo, I am the Lord thy God, and will answer thee as touching this matter. Therefore prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same; for, behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing and the conditions thereof, as were instituted from before the foundation of the world: and as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.

And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment, through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.

Behold, mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name? Or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except it be by law, even as I and my father ordained unto you before the world was? I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord; and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God; for whatsoever things remain are by me, and whatsoever things are not by me shall be shaken and destroyed.

Therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead and when they are out of the world; therefore they are not bound by any law when they are out of the world: therefore, when they are out of the world, they neither marry nor are given in marriage, but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more and an exceeding and an eternal weight of glory: for these angels did not abide my law; therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not gods, but are angels of God for ever and ever.

And again, verily I say unto you, If a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power, then it is not valid, neither of force, when they are out of the world, because they are not joined by me, saith the Lord, neither by my word. When they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass: they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God.

And again, verily I say unto you, If a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this Priesthood, and it shall be said unto them, Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths; then shall it be written in the Lamb's book of life, that he shall commit no murder, whereby to shed innocent blood; and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels and the gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads; which glory shall be a fullness and a continuation of the seeds for ever and ever.

Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue. Then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.

Verily, verily, I say unto you, except ye abide my law, ye cannot attain to this glory; For strait is the gate and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me. But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also. This is eternal lives, to know the only wise and true God, and Jesus Christ whom He hath sent. I am He. Receive ye, therefore, my law. Broad is the gate and wide the way that leadeth to the deaths; and many there are that go in thereat, because they receive me not, neither do they abide in my law.

Verily, verily, I say unto you, If a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood,—yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan, unto the day of redemption; saith the Lord God.

The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law can in nowise enter into my glory, but shall be damned, saith the Lord.

I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me and my Father before the world was. Abraham received all things, whatsoever he received by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation, and sitteth upon his throne.

Abraham received promises concerning his seed and of the fruit of his loins,—from whose loins ye are—viz., my servant Joseph,—which were to continue so long as they were in the world; and as touching Abraham and his seed out of the world, they should continue: both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them. This promise is yours also, because ye are of Abraham, and the promise was made unto Abraham; and by this law are the continuation of the works of my Father, wherein He glorifieth Himself. Go ye, therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved. But if ye enter not into my law, ye cannot receive the promises of my Father, which He made unto Abraham.

God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. Was Abraham therefore under condemnation? Verily, I say unto you, Nay: for I the Lord commanded it. Abraham was commanded to offer his son Isaac; nevertheless, it was written, Thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness.

Abraham received concubines, and they bare him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as Isaac also and Jacob did none other things than that which they were commanded, and because they did none other thing than that which they were commanded they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels, but are gods.

David also received many wives and concubines, and also Solomon, and Moses my servant, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me.

David's wives and concubines were given unto him of me, by the hand of Nathan my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and therefore he hath fallen from his exaltation and received his portion; and he shall not inherit them out of the world, for I gave them unto another, saith the Lord.

I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things. Ask what ye will, and it shall be given unto you, according to my word. And as ye have asked concerning adultery, verily, verily, I say unto you, If a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery, and shall be destroyed. If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery; and if her husband be with another woman, and he was under a vow, he hath broken his vow and hath committed adultery; and if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood to take her and give her unto him that hath not committed adultery, but hath been faithful; for he shall be made ruler over many; for I have conferred upon you the keys and power of the Priesthood, wherein I restore all things, and make known unto you all things in due time.

And verily, verily, I say unto you, that whatsoever you seal on earth shall be sealed in heaven; and whatsoever you bind on earth, in my name and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosoever sins you remit on earth shall be remitted eternally in the heavens; and whosoever sins you retain on earth shall be retained in heaven.

And again, verily I say, Whomsoever you bless I will bless; and whomsoever you curse I will curse, saith the Lord; for I the Lord am thy God.

And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give any one on earth by my word and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth and in heaven; for I am the Lord thy God, and will be with thee, even unto the end of the world and through all eternity; for verily I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father. Behold, I have seen your sacrifices, and will forgive all your sins. I have seen your sacrifices, in obedience to that which I have told you. Go, therefore; and I make a way for your escape, as I accepted the offering of Abraham of his son Isaac.

Verily, I say unto you, A commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham, and that I might require an offering at your hand, by covenant and sacrifice; and let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me: and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God; for I am the Lord thy God, and ye shall obey my voice: and I give unto my servant Joseph that he shall be made ruler over many things, for he hath been faithful over a few things; and from henceforth I will strengthen him.

And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her, if she abide not in my law: but if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him, and multiply him, and give unto him an hundredfold, in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. And again, verily I say, Let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses, wherein she has trespassed against me; and I the Lord thy God will bless her, and multiply her, and make her heart to rejoice.

And again, I say, Let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him, for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold and lo, I am with him, as I was with Abraham thy father, even unto his exaltation and glory.

Now, as touching the law of the Priesthood, there are many things pertaining thereunto. Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of Him that sent me, and I have endowed him with the keys of the power of this Priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him. Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands for his transgressions, saith the Lord your God.

And again, as pertaining to the law of the Priesthood, If any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else: and if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him: therefore is he justified. But if one or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world, and for their exaltation in the eternal worlds, that they may bear the souls of men, for herein is the work of my Father continued, that he may be glorified.

And again, verily, verily I say unto you, If any man have a wife who holds the keys of this power, and he teaches unto her the law of my Priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor, and he is exempt form the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife. And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you hereafter; therefore let this suffice for the present. Behold, I am Alpha and Omega. Amen.

Hyrum took the revelation and read it to Emma.

I directed Clayton to make out deeds of certain lots of land to Emma and the children.

I extract from the Neighbor:—

Editorial.

Joseph Smith is at Nauvoo in peace, quietly pursuing his own business; where we hope he will long remain free from the power of his inhuman persecutors.

The testimony already given^[D] needs no comment. It shows but too plainly the inhumanity, recklessness, barbarism, and lawlessness of the state of Missouri; and we could wish, for the sake of humanity, for the sake of suffering innocence, and for the sake of our honored institutions, that our nation's escutcheon had never been stained by the inhuman acts and bloody deeds of Missouri, and that the non-efficiency of the nation to execute law had not been so fully developed. But it is too true, we have witnessed most of the things mentioned by Mr. Smith, and we have also witnessed the carelessness and apathy of Congress on this subject, or their inefficiency to remedy the evil; the which, had it been fully investigated, and the perpetrators of those damning crimes brought to condign punishment, it would have exposed a blacker history than ever was written of any pagan, not to say Christian nation, and would have exposed half of that state to the charge of treason, murder, robbery, arson, burglary, and extermination.

[Footnote D: This has reference to the testimony of Hyrum Smith published in the same issue of the Neighbor in which the Editorial appeared. The late President John Taylor was the editor.]

As it is, the blood of the innocent yet cries for vengeance; and if it overtakes them not here, and God spares my breath, if no one else does it, their deeds shall be handed down to posterity, that unborn generations may execrate these anti-republico cannibals, and tell that in the state of Missouri lived a horde of savages, protected and shielded by American republican legislative authority, who, in the face of open day, dragged the innocent to prison, because of their religion,—who murdered the oppressed that they had in their power, and fed the victims with their flesh; that they glutted their diabolical lust on defenseless innocence, and violated female chastity in a manner too horrid to relate; that in their mock tribunals they refused all testimony in favor of the accused, and thrust their witnesses into prison; that, after robbing them of their property, they drove 15,000 persons from the state; that they cried to the authorities of that state for redress, and from them to Congress; but the echo from both was—"We can render you no assistance."

Elders Brigham Young, Wilford Woodruff, and George A. Smith arrived in Louisville, and visited Mr. Porter, the "Kentucky baby!" 7 feet 7 inches high, and weighing 250 lbs.

Sheriff Reynolds, having published a garbled statement of my arrest in The Old School Democrat, [St. Louis] it was replied to by Esq. Southwick in the same paper.

CHAPTER XXVII.

STATE OF AFFAIRS IN NAUVOO, WILLARD RICHARDS—A POLITICAL TRICK, ILLINOIS STATE REGISTER—BURDEN OF THE PROPHET'S MINISTRY, DISCOURSE—ENLARGEMENT OF MORMONISM, "BOSTON BEE"—THE PROPHET ON POLITICS, DISCOURSE—MOVEMENTS OF THE APOSTLES.

Thursday, July 13, 1843.—I was in conversation with Emma most of the day, and approved of the revised laws of the Legion.

The Legion authorized the issuing of Legion scrip to the amount of $500.

Shadrach Roundy returned from Springfield, and reported that the Governor had gone to Rock River; and he therefore left the affidavits in the care of Judge Adams. Brother Roundy had started with an old decrepit animal, and rode him all the way there and back again. He also reported that General Moses Wilson, of Missouri, had started from Jacksonville for Washington City.

Elders Ezra T. Benson, Q. S. Sparks and Noah Rogers preached at Cabbotville, Mass. While Elder Rogers was preaching, some person threw stones through the windows, and one hit Elder Benson on the thigh. The mob threw stones at them which flew like hail, when they left the room, but did not injure the brethren.

Friday, 14.—Spent the day at home. I was visited by a number of gentlemen and ladies who had arrived from Quincy on a steamboat. They manifested kind feelings.

Elder Jonathan Dunham started on an excursion to the western country.

Saturday, 15.—Spent the day at home. Weather very hot.

A shower this morning wet the ground one inch.

At six p.m. went with my family and about one hundred others on a pleasure excursion on the Maid of Iowa, from the Nauvoo House landing to the north part of the city, and returned at dusk.

A theatrical performance in the evening by Mr. Chapman.

Sunday, 16.—Preached in the morning and evening at the stand in the Grove, near the west of the Temple, concerning a man's foes being those of his own household.

"The same spirit that crucified Jesus is in the breast of some who profess to be Saints in Nauvoo. I have secret enemies in the city intermingling with the Saints, etc. Said I would not prophesy any more, and proposed Hyrum to hold the office of prophet to the Church, as it was his birthright.

"I am going to have a reformation, and the Saints must regard Hyrum, for he has the authority, that I might be a Priest of the Most High God; and slightly touched upon the subject of the everlasting covenant, showing that a man and his wife must enter into that covenant in the world, or he will have no claim on her in the next world. But on account of the unbelief of the people, I cannot reveal the fullness of these things at present."

Elders Brigham Young and Wilford Woodruff preached at the house of Father Hewitt in Cincinnati. Afterwards went to Kentucky to attend an appointment at the Licking Branch. Elders Wilford Woodruff and George A. Smith afflicted with the influenza, politically called "the Tyler gripe."

Monday, 17.—At home with my brother Hyrum, conversing on the Priesthood. Called at the office once, and in the evening visited the performance of Mr. Chapman in the court room.

Elders Brigham Young and Wilford Woodruff preached at Collins Pemberton's near Licking River, and blessed eight children.

Tuesday, 18.—I was making hay on my farm.

Elder Willard Richards wrote the following to President Brigham Young:

Letter of Willard Richards to Brigham Young—Detailing Current Events at Nauvoo.

By this time, I suppose you would like to hear a word from the city of the prophets. I forgot to hand you your introduction to General James Arlington Bennett; therefore I enclose it in this. Don't forget to remember me to the General and his delightful family most warmly, together with Mrs. Richards (read, seal and deliver, if it suits you.) As you passed our office on the 7th, I discharged my last charge of powder and ball over your heads: had no occasion to reload since; all is peace.

Saturday, 8. Municipal court session, to compare minutes of the habeas corpus trial and make ready for the press.

Sunday, 9. Beckenstos and Esquire Patrick returned from Springfield, when Reynolds, Mason, &c., started from Carthage for Springfield in the stage. They crowded Beckenstos out, so he borrowed a team, and when they arrived at Springfield. Beckenstos had been there six hours, seen the friends, and Governor, &c. The Governor had sent Mr. Breman, a special agent, to Nauvoo to learn the facts, as reports said, "the Mormons had rescued Jo," &c. Reynolds petitioned for a posse to retake Jo. Governor would not grant it, but waits the return of his agent. Reynolds started for Missouri. At St. Louis, 10th inst. he published a garbled account in the Old School Democrat. Esquire Southwick was in St. Louis, and refreshed Reynolds' memory by a reply, on the 12th inst., same paper. Governor manifested every feeling of friendship; wanted affidavits similar to those on trial, and would quash the writ. Joseph gave a sweet conciliatory discourse at the stand, expressive of good feeling to all men. This eve, Shadrach Roundy started for Springfield with affidavits.

Monday, 10. Preparing minutes of trial for publication.

Tuesday, 11. Platted my ground for a house.

Wednesday, 12. Warsaw Message published an extra to circulate correct information concerning the "Mormons" and they have given it correctly. George J. Adams and Hollister returned from Springfield. Popular opinion is going in our favor. General Wilson of Missouri was visiting his brother near Jacksonville, when news of the Governor's inaction to Reynolds arrived, and he started immediately for Washington city (report says). Also that General Clark, or some famous military chief from Missouri, has been taking a survey of Nauvoo City. Do you believe it? Bah! It is more generally believed that Ford will quash the writ, issue no more, and Missouri will make no further attempts only by mob. Distance is but short between this and Upper Missouri. Is it? Bah!

13th. Roundy returned from Springfield this p.m., less than four days. Governor gone to Rock River visiting; ten days or two weeks absence: left the affidavits with General Adams.

14th-15th. Sun hour high p.m., president and family and private secretary and family, and about one hundred more went on board the steamboat Maid of Iowa at Nauvoo House, and went up to north part of city and back. At dusk, evening, a theatre in the store chamber; Mr. Chapman and suite, actors. Rain this morning; wet the ground one inch.

Sunday, 16th. Joseph preached all day; a.m., 27th chap. Matthew &c. Did not hear him. Man's foes, they are of his own house; the spirit that crucified Christ; same spirit in Nauvoo; referred particularly to—I won't say who; was it Brother Marks? Did not say. Brother Cole? Did not hear the sermon; why ask me. Nothing new; same as when you left. The spirit was against Christ because of His innocence; so in the present case. Said he would not prophesy any more; Hyrum should be the prophet; (did not tell them he was going to be a priest now, or a king by and by;) told the Elders not to prophesy when they went out preaching.

17th. Theatre again. 18th. And again this eve. I am writing for your eye.

18th. Evening, Bishop Miller arrived with 157,000 feet of lumber, sawed shingles, &c., about 170,000 feet in all. He says it was all sawed in two weeks and brought down in two more; says he has bought all the claims on those mills for $12,000 payable in lumber at the mills in three years, one third already paid for. Two saws did this job. Chance for as many mills as they may have a mind to build, and every saw can run five thousand feet per day, year round. Two saws now running, can deliver 157,000 every fortnight. All that is wanting is hands. I understand the Maid of Iowa starts for Black River, Thursday. Bishop feels well. No investigation of Nauvoo House books yet. Clayton tells me today the committee do not want a clerk, and Joseph says little about it. Showers all around us; little rain here. Joseph is on the prairie haying today. Wind blowing from all quarters for four days past. More calm after a shower. Good hay weather. Vegetation is drying with drought—dying, Brother Orson, if you want to criticise.

Proceedings of court to the end of Hyrum's affidavit were published in the last Neighbor and Times and Seasons, to be continued in the next, all in pamphlet when finished. Shall mail paper for you and the brethren in New York, where I will direct this. I have said nothing about Brothers Kimball and Pratt, and Woodruff, and Smith, and Page, &c., &c.; but you will understand this is a kind of family letter, I suppose. Brother Woodruff's paper arrived, but no line, no letter from St. Louis. I have seen most of the widows since you left. Sister Young is well; was afflicted on Saturday with cholera morbus; called the Elders and right up again. Sisters Kimball is well. Sisters Woodruff is well, and I believe all the Sisters be's well; Sisters Pratt and Smith and all.

19th.I send by this mail six papers to Brother Woodruff, same direction. Just met Hyrum in the street; said to him, I am writing to the brethren, has our new prophet anything to say to them? "Give my respects to them." Elders Taylor's and Hyde's best compliments, with success. Great many loves to you all; mine particularly to all the brethren.

Yours for ever, WILLARD.

A shower of rain in the p.m. The son of James Emmett, aged eight years, killed by lightning while standing in his father's doorway in Bain Street.

To show the spirit of the times, although I do not vouch for the accuracy of the statements, I copy from the Illinois State Register:

Was the Arrest of the Prophet a Political Trick?

The public is already aware that a demand was lately made upon the Governor of this State for the arrest of Joseph Smith, and that a writ was accordingly issued against him. We propose now to state some of the facts, furnishing strong ground of suspicion that the demand which was made on the Governor here, was a manoeuvre of the Whig party.

1. A letter was shown to a gentleman of this city, by the agent of Missouri, from the notorious John C. Bennett to a gentleman in one of the western counties of that State, urging the importance of getting up an indictment immediately against Smith, for the five or six year old treason of which he was accused several years ago.

2. This charge had been made once before, and afterwards abandoned by Missouri. It is the same charge on which Smith was arrested and carried before Judge Douglas and discharged two years ago. After that decision, the indictment against Smith was dismissed and the charge wholly abandoned.

3. But in the letter alluded to, Bennett says to his Missouri agent, Go to the Judge, and never leave him until he appoints a special term of the court; never suffer the court to adjourn until an indictment is found against Smith for treason. When an indictment shall have been found, get a copy, and go immediately to the governor, and never leave him until you get a demand on the governor of Illinois for Smith's arrest; and then dispatch some active and vigilant person to Illinois for a warrant, and let him never leave the governor until he gets it; and then let him never come back to Missouri without Smith.

4. A special term of the circuit court of Daviess county, Missouri, was accordingly called on the 5th day of June last. An indictment was found against Smith five years old. A demand was made and a writ issued, as anticipated, by the 17th of the month.

5. Bennett, it is well known, has for a year past been a mere tool in the hands of the Whig junto at Springfield. He has been under their absolute subjection and control, and has been a regular correspondent of the Sangamo Journal, the principal organ of the Whig party. He has been a great pet of both the Journal and the junto, and that paper has regularly announced his removal from place to place, until latterly and within the last year has published more of his writings than of any other person except the editor.

6. Cyrus Walker, a short time after his nomination as the Whig candidate for Congress, in the 6th district, made a pilgrimage to Nauvoo, for the purpose of currying favor with the Mormons and getting their support. But in this he was disappointed, as it appeared that many of the Mormons were disposed to support the Democratic candidate. Cyrus went home disappointed and dejected; and it was generally believed that, failing to get the Mormon vote, he would be beaten by his Democratic opponent.

7. Let it be also borne in mind that the treason of which Smith was accused was five or six years old; that it had been abandoned as a charge by Missouri; that the circuit court of that State sat three times a year; that Smith was permanently settled at Nauvoo, no person dreaming that he would leave there for years to come; that they might have waited in Missouri for a regular term of the court, if the design was simply to revive a charge of treason against Smith, with a perfect assurance that he would always be found at home, and be as subject to arrest at one time as another. But this delay did not suit the conspirators, as it would put off an attempt to arrest Smith until after the August election.

Let it be borne in mind also that the agent of Missouri, after he had obtained the custody of Smith at Dixon, refused to employ a Democratic lawyer, and insisted upon having a Whig lawyer of inferior abilities, simply upon the ground, as he stated, that the Democrats were against him.

Let it also be borne in mind that Cyrus Walker, the Whig candidate for Congress, miraculously happened to be within six miles of Dixon when Smith was arrested, ready and convenient to be employed by Smith to get him delivered from custody; and that he was actually employed, and actually did get Smith enlarged from custody; and withal, let it be remembered that John C. Bennett is the pliant tool and pander of the junto at Springfield; and that he was the instigator of an unnecessary special term in Missouri, on the 5th day of June last, for the purpose of getting Smith indicted.

We say, let all these facts be borne in mind, and they produce a strong suspicion, that the whole affair is a Whig conspiracy to compel a Democratic governor to issue a writ against Smith, pending the Congressional election, so as to incense the Mormons, create a necessity for Walker's and perhaps Browning's professional services in favor of Smith, to get him delivered out of the net of their own weaving, and thereby get the everlasting gratitude of the Mormons and their support for the Whig cause.

Thursday, 20.—I furnished Bishop Miller with $290 for the expedition to the Pinery.

Friday, 21.—Rode to the farm with my daughter Julia.

The Maid of Iowa sailed for the Pinery in Wisconsin, with Bishop Miller, Lyman Wight and a large company, with their families.

Lieutenant-Colonel John Scott was elected Col. 1st, Reg., 2nd cohort of the Nauvoo Legion, to fill the vacancy of Col. Titus Billings, resigned.

Saturday, 22.—I rode out in my buggy in the evening.

Sister Mary Ann Holmes was brought to my house sick. She has been confined to her bed for upwards of two years.

Elders Brigham Young, Wilford Woodruff, and George A. Smith left Cincinnati at eleven a.m. on board the Adelaide, for Pittsburg.

Elder Kimball dreamed that he was at work in a pottery, where there was a large amount of clay drawn together: he examined it and found it to be yellow, rotten stuff of no account; and he thought it was easier to go to the clay bank and get new clay, which would make better vessels; but, after awhile he concluded to work up this clay into vessels, which when made proved to be rotten; which is a representation of the people of Cincinnati.

Sunday, 23.—Meeting at the stand. I preached. I insert a brief synopsis of the discourse, reported by Dr. Willard Richards:

Discourse—Burden of the Prophet's Ministry—Friendship.

I commence my remarks by reading this text—Luke 16:16:—"The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it."

I do not know that I shall be able to preach much; but, with the faith of the Saints, may say something instructive. It has gone abroad that I proclaimed myself no longer a prophet. I said it last Sabbath ironically: I supposed you would all understand. It was not that I would renounce the idea of being a prophet, but that I had no disposition to proclaim myself such. But I do say that I bear the testimony of Jesus, which is the spirit of prophecy.

There is no greater love than this, that a man lay down his life for his friends. I discover hundreds and thousands of my brethren ready to sacrifice their lives for me.

The burdens which roll upon me are very great. My persecutors allow me no rest, and I find that in the midst of business and care the spirit is willing, but the flesh is weak. Although I was called of my Heavenly Father to lay the foundation of this great work and kingdom in this dispensation, and testify of His revealed will to scattered Israel, I am subject to like passions as other men, like the prophets of olden times.

Notwithstanding my weaknesses, I am under the necessity of bearing the infirmities of others, who, when they get into difficulty, hang on to me tenaciously to get them out, and wish me to cover their faults. On the other hand, the same characters, when they discover a weakness in Brother Joseph, endeavor to blast his reputation, and publish it to all the world, and thereby aid my enemies in destroying the Saints. Although the law is given through me to the Church, I cannot be borne with a moment by such men. They are ready to destroy me for the least foible, and publish my imaginary failings from Dan to Beersheba, though they are too ignorant of the things of God, which have been revealed to me, to judge of my actions, motives or conduct, in any correct manner whatever.

The only principle upon which they judge me is by comparing my acts with the foolish traditions of their fathers and nonsensical teachings of hireling priests, whose object and aim were to keep the people in ignorance for the sake of filthy lucre; or as the prophet says, to feed themselves, not the flock. Men often come to me with their troubles, and seek my will, crying, Oh, Brother Joseph, help me! help me! But when I am in trouble, few of them sympathize with me, or extend to me relief. I believe in a principle of reciprocity, if we do live in a devilish and wicked world where men busy themselves in watching for iniquity, and lay snares for those who reprove in the gate.

I see no faults in the Church, and therefore let me be resurrected with the Saints, whether I ascend to heaven or descend to hell, or go to any other place. And if we go to hell, we will turn the devils out of doors and make a heaven of it. Where this people are, there is good society. What do we care where we are, if the society be good? I don't care what a man's character is; if he's my friend—a true friend, I will be a friend to him, and preach the Gospel of salvation to him, and give him good counsel, helping him out of his difficulties.

Friendship is one of the grand fundamental principles of "Mormonism"; [it is designed] to revolutionize and civilize the world, and cause wars and contentions to cease and men to become friends and brothers. Even the wolf and the lamb shall dwell together; the leopard shall lie down with the kid, the calf, the young lion and the fatling; and a little child shall lead them; the bear and the cow shall lie down together, and the sucking child shall play on the hole of the asp, and the weaned child shall play on the cockatrice's den; and they shall not hurt or destroy in all my holy mountains, saith the Lord of hosts. (Isaiah.)

It is a time-honored adage that love begets love. Let us pour forth love—show forth our kindness unto all mankind, and the Lord will reward us with everlasting increase; cast our bread upon the waters and we shall receive it after many days, increased to a hundredfold. Friendship is like Brother Turley in his blacksmith shop welding iron to iron; it unites the human family with its happy influence.

I do not dwell upon your faults, and you shall not upon mine. Charity, which is love, covereth a multitude of sins, and I have often covered up all the faults among you; but the prettiest thing is to have no faults at all. We should cultivate a meek, quiet and peaceable spirit.

Have the Presbyterians any truth? Yes. Have the Baptists, Methodists, &c,, any truth? Yes. They all have a little truth mixed with error. We should gather all the good and true principles in the world and treasure them up, or we shall not come out true "Mormons."

Last Monday morning certain brethren came to me and said they could hardly consent to receive Hyrum as a prophet, and for me to resign. But I told them, "I only said it to try your faith; and it is strange, brethren, that you have been in the Church so long, and not yet understand the Melchisedek Priesthood."

I will resume the subject at some future time.

It is contrary to Governor Ford's oath of office, to send a man to Missouri, where he is proscribed in his religious opinions; for he is sworn to support the Constitution of the United States and also of this State, and these constitutions guarantee religious as well as civil liberty to all religious societies whatever.

The Thirty-eighth Vexatious Lawsuit.

Monday, 24.—This morning I had a long conversation with Mr. Hoge, the Democratic candidate for Congress. I showed him the corruption and folly of the governor's sending an armed force to take me, &c., and told him this made the 38th vexatious lawsuit against me for my religion.

Exhibition of Divine, the Fire King, in the court room.

Settled with William and Wilson Law. They were $167 in my debt, for which William Law gave his note.

Tuesday, 25.—During this day I signed Nauvoo Legion scrip, a copy of one of which I insert:

NAUVOO LEGION, July 25, 1843.

No. 406. This certificate will be received by the Nauvoo Legion, as one dollar in payment of debts due the Legion, and redeemable by the Paymaster-General on demand, with any moneys in the treasury.

WILSON LAW, Major General, JOSEPH SMITH, Lieutenant-General, JOHN S. FULLMER, Paymaster-General.

Being sick, I lay on my bed in the middle of the room: visited by Dr. Willard Richards.

Elder Noah Rogers administered to Sister Webster at Farmington, Connecticut, who had been unable to walk for several years past.

Wednesday, 26.—Sister Webster arose from her bed this morning and walked.

I copy from the Boston Bee:

Prospective Enlargement of Mormonism—Missouri Rapped.

Sir,—In my last I touched upon the vested rights of the city of the Saints, as they appear upon the face of the charter; and it may be proper hereafter to go into the merits of that document, for I hold the maxim good that the "Union is interested in the Union;" but at the present time I have another subject on the tapis, which more immediately concerns the wise and honest portions of the American people. I reason from facts, no matter who may cry, "hush!" as to "Mormonism" and the "disgrace" which the State of Missouri inherits from her barbarous treatment and unlawful extermination of the Mormon people.

The great day has already been ushered in, and the voice of the Mormon is not only heard setting forth his own rights and preaching the Gospel of the Son of God in power and demonstration incontrovertible from revelation, in every city and hamlet in our wide-spread American Free States; but other realms and kingdoms hear the same tidings; even the Indians, Australia, Pacific Islands, Great Britain, Ireland, Germany and the Holy Land, where God Himself once spoke, have heard a Mormon; and all this in the short space of twelve or fourteen years; yea, and measures have been taken that Russia may hear the "Watchman cry."

Now, sir, "what has been done can be done." I shall not be surprised if the Mormons undertake to cope with the world. Virtue and truth are twin sisters of such winning charms, that honest men of every nation, kindred and tongue will fall in love with them; and what hinders the Mormons, with the Bible in one hand and humanity in the other, from Mormonizing all honest men? Nothing. The meaning of "Mormon," the Prophet Joe says, is "More good;" and no matter where it is the Mormons will have it; and if they cannot obtain it by exertion in the world, they will merit it by faith and prayer from the "old promise" of "ask and ye shall receive."

But do not think that I, even I, have been Mormonized by what I write for I say nay; though I am willing to admit—and all men of sense will do the same—the more light, the more truth; the more truth, the more love; the more love, the more virtue; the more virtue, the more peace; the more peace, the more heaven—what everybody wants. The Mormons believe rather too much for me. I can't come it.

Another word on Missouri. When her constitution was framed, they commenced the preamble as follows: "We, the people of Missouri, &c., by our representatives in convention assembled at St. Louis on Saturday, the 12th day of June, 1820, do mutually agree to establish a free and independent Republic," &c. Independent Republic! Well, some of the subsequent acts prove the truth of it, and as the broad folds of the constitution often conceal more than meets the eye: notwithstanding it is the aegis of the people to keep lawmakers and lawbreakers within and without bonds, let us quote from the 13th article of the aforesaid constitution, the 3rd paragraph: "That the people have a right peaceably to assemble for their common good, and to apply to those vested with the powers of government for redress of grievances; and that their right to bear arms in defense of themselves and the state cannot be questioned." This otherwise right of gun-fence was made, as I have earned, for breachy Indians, but was used by Governor Boggs as a sine quo non, pointed with steel and burning with brimstone, to exterminate the Mormons. Truly we may ask, what is right and what is law contrary to the constitution? The Legislature of Missouri acknowledged the exterminating order of Boggs as constitutional, and appropriated more than $200,000 to pay the drivers and robbers, and I may as well say, mobbers of the Mormons, for services rendered the State in 1838. O Gladius! O Crumena! Viator.

Shower of rain at noon.

Thursday, 27.—I drove through the city with Father Morley in my carriage.

Movements of Brigham Young, et al.

The Adelaide run aground on the sand bar. Elders Brigham Young, Wilford Woodruff and George A. Smith were set ashore and each took coach for Pittsburg, where they arrived at six o'clock: went to the Temperance Hall, and unobserved heard Elder John E. Page preach against the sects. Here they met with Elders Heber C. Kimball and Orson Pratt.

Friday, 28.—I was at home sick, and was visited by Father Morley.

At noon James Sloan, the recorder, brought the desk containing city and Church books and papers to the mayor's office, as he was about to go on a mission to Ireland.

The Twelve met at Richard Savary's. Elder Young inquired concerning the proceedings of the Twelve in Cincinnati; found that Elders Kimball, Pratt and Page had held a conference, organized the church, and then left for Pittsburg.

Unwisdom of Elder Page.

Elder Page stayed a few days and overruled what had been done, and reorganized the church, but the church was left in no better situation. Elder Young reproved Brother Page for undoing alone what three of the quorum had done together. He also alluded to my instructions to be gentle and mild in their teachings, and not to fight the sects any more at present, but to win the affection of the people.

In the evening they met at Jeremiah Cooper's house. Elders Young, Kimball and Smith addressed the Saints, numbering seventy-five.

Political Debate, Hoge vs. Walker.

Saturday, 29.—I rode up to the Temple and sent a copy of certificate of trustee, and Granger's power of attorney to Reuben McBride, Kirtland. Walked up to near the lodge room, met my brother Hyrum and had a conversation about Henry G. Sherwood. There was a political meeting at the Temple, when Mr. Joseph P. Hoge, candidate for Congress, addressed the citizens for three hours, and was replied to in short by Mr. Cyrus Walker.

Council of the Twelve met in the evening at Brother Savary's to teach the Elders. Elder Young said:

Views of Brigham Young on Presidency.

A man should, in the first place preside over himself, his passions, his person, and bring himself into subjection to the law of God; then preside over his children and his wife in righteousness; then he will be capable of presiding over a branch of the Church. But many Elders are contending about presiding over churches, when they are not capable of presiding over themselves or the least child they have.

The first principle of our cause and work is to understand that there is a prophet in the Church, and that he is at the head of the Church of Jesus Christ on earth.

Who called Joseph Smith to be a prophet? Did the people or God? God, and not the people called him. Had the people gathered together and appointed one of their number to be a prophet, he would have been accountable to the people; but inasmuch as he was called by God, and not the people, he is accountable to God only and the angel who committed the gospel to him, and not any man on earth. The Twelve are accountable to the prophet, and not to the Church for the course they pursue; and we have learned to go and do as the prophet tells us.^[A]

[Footnote A: The principle in the above in the main is doubtless correct, but side by side with the principle there set forth should be considered the principle that modifies it somewhat, namely, the principle of common consent and the voice of the people in the government of the Church. The Lord will call whom He sees proper to call to His priesthood; and so far they are amenable to Him alone for the discharge of the duties of the priesthood. But when in the exercise of the factions of the priesthood or its offices it comes to presiding over the Church or any of the branches or departments thereof, that can only be with the consent of those over whom they preside (see Doctrine and Covenants, sec. xx:65, 66; Ibid sec. xxvi:2; Ibid. sec. cvii:22). It is evident and a well settled principle that in these relationships to the Church, the officers of the Church, even the President thereof and the apostles, as well as all others, are amenable to the Church, else why the doctrine of the revelations that there is not any person belonging to the Church who is exempt from the law of the Church, and that inasmuch as even the president of the high priesthood, who is also the president of the Church, (Doc. and Cov. sec. cvii) shall transgress, he shall be had in remembrance before the common council of the Church (Presiding Bishopric) assisted by twelve counselors of the high priesthood; that court is competent to try him, even the president of the Church; "and their decision upon his head shall be an end of controversy concerning him. Thus none shall be exempt from the justice and the law of God." The Church, in other words is greater than any man in it (Doc. and Cov. sec. cvii; 81-84).]

Conference met in Utica, New York. Elder John P. Greene in the chair. Four branches were represented, containing 7 elders, 5 priests, 6 teachers, 2 deacons, and 159 members; 1 elder, 2 priests, 1 teacher and 1 deacon were ordained.

Illness of the Prophet.

Sunday, 30.—I was very sick, my lungs oppressed and overheated, through preaching last Sunday; and called for my brother Hyrum and William Law, and Willard Richards to lay on hands and pray for me.

Elder John Taylor preached in the morning. After preaching, President Marks called a special conference to appoint recorders for baptism for the dead. Elder Sloan having started on his mission to Ireland, Willard Richards was appointed General Church Recorder; and Joseph M. Cole, George Walker, Jonathan H. Hale, and J. A. W. Andrews, recorders for the baptisms for the dead. In the afternoon clerks met to organize and prepare for their duties.

Meeting in Pittsburg.

Brothers Wilford Woodruff and George A. Smith preached in the morning, John E. Page and Orson Pratt in the afternoon, and Heber C. Kimball and Brigham Young in the evening, in the Temperance Hall in Pittsburg.

Conference in Michigan.

A conference was held in Briton, Michigan, when Mephibosheth Sirine was chosen president. Nine branches were represented, comprising 5 elders, 6 priests, 7 teachers, 1 deacon, and 225 members.

Monday, 31.—My health improving, I went to the prairie, sold one hundred acres of land, and called at my farm. Wrote to General Adams.

The following is from Elder Woodruff's journal under this date:

Enterprises in Pittsburg, 1843.

Our quorum assembled and walked over Pittsburg. We first visited Mr. Curling's glass works, and saw them at work through each branch. We saw them make pressed, stamped and plain tumblers, large jars, &c. We next went on the bluff above the city, and had a view of the new basin that is to contain the water to be forced into it from the Alleghany river to water the city. From this place we had a fair view of the city below. It truly sends forth its columns of smoke and blackness that arise from the coal fires which propel the numerous engines that are the mainspring of all the foundries, manufactories and works of the great city of Pittsburg.

We then descended the hill and visited the city water works or reservoir. The building is 150 feet long, 110 feet wide, and contains two engines of 200 horse power each, to drive a force pump to force the water from the Alleghany river into the basin on the bluff, to supply the wants of the citizens. The whole cost of this building, reservoir, and basin was $200,000. The building is after the Roman order. The whole architecture, design, making and finishing the building, was executed by Elder Charles Beck, a member of the Church of Jesus Christ of Latter-day Saints. We visited every branch of the Miltonberger's iron works; saw the iron form the keel of an iron steam ship of war, 140 feet long. The vessel is designed to navigate Lake Erie.

The Prophet's Altercation with Bagby.

Tuesday, August 1, 1843.—I was very sick at home in the morning. At four p.m. I rode up to the Temple and complained to the clerks that Mr. Hamilton had got a tax title from the sheriff on one of my city lots. Mr. Bagby, the collector, came up in the midst of our conversation and when asked about it denied all knowledge of it. I told him that I had always been ready to pay all my taxes when I was called upon; and I did not think it gentlemanly treatment to sell any of my lots for taxes; and I told him that he was continually abusing the citizens here. Bagby called me a liar, and picked up a stone to throw at me, which so enraged me that I followed him a few steps, and struck him two or three times. Esquire Daniel H. Wells stepped between us and succeeded in separating us. I told the Esquire to assess the fine for the assault, and I was willing to pay it. He not doing it, I rode down to Alderman Whitney, stated the circumstances, and he imposed a fine which I paid, and then returned to the political meeting. Bagby stayed awhile, muttering threats against me. I went home, commenced to work awhile, but soon was very sick.

Received a private communication from a Mr. Braman, stating that the writ was returned to the governor and killed.

Hyrum and Hoge called at the office, when Hoge acknowledged the power of the Nauvoo Charter habeas corpus.

Esquire Walker gave a stump speech at the stand until dusk, and was immediately replied to by Esquire Hoge for over two hours, having lit candles for the purpose to hear them politically castigate each other.

The Twelve visited Alleghany City. Elders Young, Page and Kimball preached in the evening.

The Temple is progressing steadily. The walls of the noble edifice continue to rise, and its completion is looked forward to with great interest and anxiety by many.

All kinds of improvements are going on rapidly in Nauvoo and vicinity. Houses are going up in every direction in the city and farms are being inclosed without. "The wilderness" will soon "blossom as the rose."

Elder Luman A. Shurtliff writes that he has traveled in the New England States, and recently baptized twenty persons.

Wednesday, 2.—I was a little easier today and rode out to Jacob Baum's to borrow money. In the evening conversing with Dr. J. M. Bernhisel.

A subscription has been got up to build a house for Elder Willard Richards, to which I subscribed a city lot. The brethren subscribed $25 cash, 10 cords of stone, 30 bushels of lime, 105 days work, $59 in work, 15,900 bricks, glass, lumber and other materials, together with a quantity of produce. I hope the day is not far-distant when my clerk will have a comfortable house for his family.

Thursday, 3.—Elder Beck of Pittsburg having paid $48 for the passage of six of the Twelve Apostles to Baltimore, they started this morning and rode all day and night over the Alleghany mountains in the stage.

I continued unwell. I received $800 in specie, and a $200 note from Benjamin Meginness for one hundred acres of land.

Friday, 4.—My health improving, I rode out to the farm. In the evening went with Emma to visit Elder Cahoon, where I met my brother Hyrum and his wife.

Saturday, 5.—Elders Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, Wilford Woodruff and George A. Smith arrived in Philadelphia at 4 a.m., having traveled four hundred and thirty miles in forty-eight hours by stage, railroad and steamboat. A very severe storm of wind and rain raged in Philadelphia in the evening, doing immense damage.

Sunday, 6.—Meeting at the stand. Elder Parley P. Pratt preached on testimony.

When he closed, I told the people I would preach my sermon next Sunday, I was not able today; but I would now speak on another subject—viz., the election.

The Prophet's Attitude on Politics.

I am above the kingdoms of the world, for I have no laws. I am not come to tell you to vote this way, that way or the other. In relation to national matters, I want it to go abroad unto the whole world that every man should stand on his own merits. The Lord has not given me a revelation concerning politics. I have not asked Him for one. I am a third party, and stand independent and alone. I desire to see all parties protected in their rights. As for Mr. Walker, he is the Whig candidate, a high-minded man. He has not hung onto my coat tail to gain his election, as some have said. I am going to give a testimony, but not for electioneering purposes. Before Mr. Walker came to Nauvoo, rumor came up that he might become a candidate. Said I—He is an old friend, and I'll vote for him. When he came to my house, I voluntarily told him I should vote for him. When I made him acquainted with the ordinances of Nauvoo, in relation to writs of habeas corpus, he acted in accordance therewith on my testimony. The rascals (Reynolds and Wilson) took Walker's and Montgomery's security when I was arrested. Walker made Reynolds come to me and beg my pardon for the abuse he gave me; and through his means and influence the pistols were taken from the rascals. He (Walker) withdrew all claim to your vote and influence if it would be detrimental to your interests as a people.

Brother Hyrum tells me this morning that he has had a testimony to the effect it would be better for the people to vote for Hoge; and I never knew Hyrum to say he ever had a revelation and it failed. Let God speak and all men hold their peace. I never authorized Brother Law to tell my private feelings, and I utterly forbid these political demagogues from using my name henceforth and for ever. It is my settled opinion that if Governor Ford erred in granting a writ against me, it is an error of the head, and not of the heart; and I authorize all men to say I am a personal friend of Governor Ford.

The cap to Parley's sermon is this—Every word that proceedeth from the mouth of Jehovah has such an influence over the human mind—the logical mind—that it is convincing without other testimony. Faith cometh by hearing. If ten thousand men testify to a truth you know, would it add to your faith? No. Or will ten thousand testimonies destroy your knowledge of a fact? No. I don't want any one to tell I am a prophet, or attempt to prove my word.

I prophesy in the name of God Almighty, they [the Saints] shall bear off the palm.

Hyrum Smith explained at some length concerning the election.

Emma started to St. Louis to transact some business for me, it not being prudent for me to go to Missouri.

Meeting of the Twelve Apostles in Philadelphia.

The quorum of the Twelve Apostles in Philadelphia held a meeting in the Canaanite Church. About three hundred Saints were present. Meeting was opened by Jedediah M. Grant, and President Brigham Young addressed the congregation at considerable length. He said that a man or woman may ask of God, and get a witness and testimony from God concerning any work or messenger that is sent unto them; but if a person asks for a thing that does not concern him, such as governing the Church, as a member of the Church inquiring concerning the duty of a presiding Elder, what the prophet or the Twelve ought to do, &c., he will not get an answer. It he does it will not be from God. He also remarked that if any in the Church had the fullness of the Melchisedec Priesthood, he did not know it. For any person to have the fullness of that priesthood, he must be a king and priest. A person may have a portion of that priesthood, the same as governors or judges of England have power from the king to transact business; but that does not make them kings of England. A person may be anointed king and priest long before he receives his kingdom.

In the evening Elder Orson Pratt preached, and was followed by Elder George A. Smith. (Above from Wilford Woodruff's Journal.)

Monday, 7.—Election of Representatives to Congress and state and county officers, the Democratic ticket prevailing in Nauvoo by an overwhelming majority.

Tuesday, 8.—The Twelve in Philadelphia went out on a pleasure excursion on the Delaware river, with about one hundred and fifty of the Saints. They went down to Glouster Point and spent the day in various innocent amusements.

Wednesday, 9.—I rode out to my farm with a gentleman.

Thursday, 10.—Rode through the city with my brother Hyrum.

OBITUARY.

(From the Times and Seasons.)

Friday, 11. It is with regret that we announce the death of our respected brother, General James Adams, of Springfield. He joined the Church some time ago in the above place, and had come to Nauvoo for the purpose of arranging matters preparatory to his removal to this place. He was attacked by the cholera morbus, and died on Friday night, the 11th instant. He has left an amiable family and a large circle of acquaintances, by whom he was greatly respected, to mourn his loss. Peace to his ashes!

Saturday, 12.—Emma returned from St. Louis. I was sick at home. Robert D. Foster having on Monday last been elected school commissioner, and George W. Thatcher, clerk of county commissioner's court, they went to Carthage to give bonds and take oath of office. When before the court, Harmon T. Wilson, John Wilson, Franklin J. Morrill and Prentice, and twelve or fifteen others, came in armed with hickory clubs, knives, dirks and pistols, and told the court they must not approve the bonds [of the above officers elect] or swear them into office; if they did blood would be spilt; and pledged their word, honor and reputation, to keep them out of office and put down the Mormons. The bonds, however, were accepted, and the mob gave notice of a meeting of the anti-Mormons of Hancock county for Saturday next, to consider about the Mormons retaining their offices.

Elder Willard Richards was sworn into office as recorder of the city of Nauvoo.

CHAPTER XXVIII.

THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE—LIFE AND RESURRECTION—EXPLANATION Of ELECTION DAY TROUBLES—GOVERNOR FORD'S REFUSAL TO PLAY INTO THE HANDS OF MISSOURI—ANTI-MORMON AGITATION AT CARTHAGE—ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS.

Sunday, August 13, 1843.—I went to the stand on Sunday morning, August 13, 1843, and preached on the death of Judge Higbee, a synopsis of which was reported by my clerk, Dr. Willard Richards.

The Prophet's Remarks at the Funeral of Judge Higbee.

BRETHREN AND SISTERS, you will find these words in II Peter iii:10, 11:—"But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness."

I am not like other men. My mind is continually occupied with the business of the day, and I have to depend entirely upon the living God for every thing I say on such occasions as these.

The great thing for us to know is to comprehend what God did institute before the foundation of the world. Who knows it? It is the constitutional disposition of mankind to set up stakes and set bounds to the works and ways of the Almighty.

We are called this morning to mourn the death of a just and good man—a great and mighty man. It is a solemn idea that man has no hope of seeing a friend after he has lost him. But I will give you a more painful thought. It is simple; for I never design to communicate any ideas but what are simple; for to this end I am sent. Suppose you have an idea of a resurrection, etc., etc., and yet know nothing at all of the gospel, nor comprehend one principle of the order of heaven, but find yourselves disappointed—yes, at last find yourselves disappointed in every hope or anticipation, when the decision goes forth from the lips of the Almighty. Would not this be a greater disappointment—a more painful thought than annihilation?

Had I inspiration, revelation, and lungs to communicate what my soul has contemplated in times past, there is not a soul in this congregation but would go to their homes and shut their mouths in everlasting silence on religion till they had learned something.

Why be so certain that you comprehend the things of God, when all things with you are so uncertain. You are welcome to all the knowledge and intelligence I can impart to you. I do not grudge the world all the religion they have got: they are welcome to all the knowledge they possess.

The sound saluted my ears—"Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant" (Hebrews xii, 22, 23, 24). What would it profit us to come unto the spirits of the just men, but to learn and come up to the standard of their knowledge?

Where has Judge Higbee gone?

Who is there that would not give all his goods to feed the poor, and pour out his gold and silver to the four winds, to go where Judge Higbee has gone?

That which hath been hid from before the foundation of the world is revealed to babes and sucklings in the last days.

The world is reserved unto burning in the last days. He shall send Elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers.

Four destroying angels holding power over the four quarters of the earth until the servants of God are sealed in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. When a seal is put upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother.

To the mourners I would say—Do as the husband and the father would instruct you, and you shall be reunited.

The speaker continued to teach the doctrine of election and the sealing powers and principles, and spoke of the doctrine of election with the seed of Abraham, and the sealing of blessings upon his posterity, and the sealing of the fathers and children, according to the declarations of the prophets. He then spoke of Judge Higbee in the world of spirits, and the blessings which he would obtain, and of the kind spirit and disposition of Judge Higbee while living; none of which was reported.

Remarks by President Joseph Smith, on Sunday afternoon, August 13, 1843, reported by Dr. Willard Richards:

The Prophet's Explanation of Election Day Troubles.

President Joseph Smith complained of the citizens of Nauvoo. He reproved some young men for crowding on to the ladies' seats on the meeting ground, and laughing and mocking during meeting; and, as mayor, he instructed the marshal to keep that portion of the grove clear of young men. "The city is enlarging very fast. We have many professedly learned men in this city, and the height of their knowledge is not to know enough to keep in their place."

He then complained of the treatment he had received from Walter Bagby, the county assessor and collector, who has exercised more despotic power over the inhabitants of the city than any despot of the eastern country over his serfs. I met him, and he gave me some abusive language, taking up a stone to throw at me: I seized him by the throat to choke him off. He then spoke of Esquire Daniel H. Wells interfering when he had no business, and of the abuses he received at the election on the hill. They got a constable by the name of King. I don't know what need there was of a constable. Old Father Perry said, "Why, you can't vote in this precinct."

King took me by the collar and told me to go away. (All our wrongs have arisen under the power and authority of Democracy; and I have sworn that this arm shall fall from my shoulder, and this tongue cleave to the roof of my mouth before I will vote for them,) unless they make me satisfaction, and I feel it sensibly. I was abused and neglected at the ground, and there was not a man in the crowd to say, "This is Brother Joseph, or this is the Mayor." He then spoke of the grog shops, and the disturbance of the crowd in the street by Moeser's grocery. "I have been ferreting out grog shops, groceries, and beer barrels. I have warned the rum and beer dealers to be scarce after this time, and the peace officers to watch the grog shops and give me seasonable notice of any disorder. If they are conducted as they have been, I will rip them up."

He then sat down, but resumed—"I had forgotten one thing. We have had certain traders in this city, who have been writing falsehoods to Missouri; and there is a certain man in this city who has made a covenant to betray and give me up to the Missourians, and that, too, before Governor Carlin commenced his persecutions. That man is no other than Sidney Rigdon. This testimony I have from gentlemen from abroad, whose names I do not wish to give.

I most solemnly proclaim the withdrawal of my fellowship from this man, on condition that the foregoing be true; and let the Saints proclaim it abroad, that he may no longer be acknowledged as my counselor: and all who feel to sanction my proceedings and views will manifest it by uplifted hands.

There was a unanimous vote that Sidney Rigdon be disfellowshiped, and his license demanded.

The Twelve Apostles held meetings in various parts of Philadelphia.

Monday, 14.—Rode out at nine a.m. At home at one p.m. In the evening, attended the funeral of Lydia Walker, who died at my house yesterday.

I copy from the State Register as follows:—

A Post-Election Denial of Governor Ford Menacing the Citizens of Nauvoo.

We have seen and heard a statement that Governor Ford had delayed making a decision upon the demand of Missouri for the militia to arrest Joseph Smith, until after the election, so as by intimidation to compel the Mormons to vote the Democratic ticket.

The authors of this desperate and reckless slander take counsel from their own corrupt hearts, and judge others by a knowledge of what they would do in like case. No doubt but that they would do this, and more too, if necessary, to secure the success of their party; and hence their readiness to believe evil of others.

If, however, they had been in the least degree inclined to judge correctly, they would have gone, as we have done, to the records of the secretary's office, where they would have ascertained that all these suspicions were groundless, and that the governor had actually decided not to call out the militia eleven days before the election.

The following letters we copy from the records in the office of the secretary of state:—

[Mentioned in the above article from the State Register.]

Official Documents Proving that Governor Ford Decided not to Call out Militia to Arrest Joseph Smith Previous to Late Election.

EXECUTIVE DEPARTMENT, SPRINGFIELD, ILLINOIS, July 26, 1843.

To his Excellency, Thomas Reynolds, Governor of Missouri:—

Sir,—The demand of Joseph H. Reynolds, Esq., the agent appointed by you to receive Joseph Smith, Jr., for a detachment of militia to assist in retaking said Smith, has been duly considered by me; and I now, at the earliest moment, after coming to a conclusion on the subject, proceed to lay before you the result of my deliberations.

The request for a military force is declined. The reasons which have influenced me in coming to this determination will be furnished to you at large, as soon as I can obtain leisure to do so.

I have the honor to be, very respectfully

Your obedient servant, THOMAS FORD.

EXECUTIVE DEPARTMENT, SPRINGFIELD, ILLINOIS, August 14, 1843.

To his Excellency, Thomas Reynolds, Governor of the State of Missouri:

SIR,—On the 26th day of July last, I had the honor to inform you by letter that, after full consideration, I had come to the conclusion to decline ordering out a detachment of the militia to assist in retaking Joseph Smith, Jr., who was said to have escaped from the custody of the Missouri agent; and in that letter I engaged to furnish you with my reasons at large for coming to that determination.

It appears that an indictment was found, at a special term of the Daviess Circuit Court, Missouri, held on the 5th day of June last, against Smith for treason. Upon this indictment, the governor of Missouri issued a requisition to the governor of this state, demanding the arrest and delivery of Smith. A writ was thereupon duly issued by me for the apprehension and delivery of Smith as demanded. This writ was put into the hands of an officer of this state to be executed. The officer to whom it was directed immediately arrested Smith, and delivered him to Joseph H. Reynolds, the agent of Missouri, appointed to receive him. The writ has been returned to me as having been fully executed.

After Smith was delivered into the hands of Mr. Joseph H. Reynolds, it is alleged that he was rescued from his custody by the Municipal Court of the city of Nauvoo.

Affidavits on both sides of the question have been filed before me, and I also have additional information on the subject contained in a report of Mr. Brayman, Esq., a special agent appointed by myself to investigate and collect facts in relation to the whole matter.

The undisputed facts of the case are, that Smith was arrested near Dixon, in Lee county. He was immediately delivered over to Mr. Reynolds. Smith immediately brought an action against Mr. Reynolds for false imprisonment, and held him to bail in the sum of $400. Mr. Reynolds being in a strange country and unable to give bail, was taken into custody by the sheriff of Lee county and held as a prisoner, whilst Reynolds held Smith as his prisoner.

The parties finally concluded to get out writ of habeas corpus, and try the legality of the imprisonment in each case. The writs were accordingly issued, returnable before the nearest judicial tribunal in the circuit in which Quincy is situated; and thereupon all parties proceeded in the direction of Quincy, Smith being in the custody of Reynolds, and Reynolds himself in the custody of the sheriff of Lee county.

On the road, during their progress, they were met by parties of the citizens of Nauvoo, some or most of whom are said to have been members of the Nauvoo Legion, though there is no evidence that they appeared in a military capacity. There was no exhibition of arms of any description, nor was there any military or warlike array, nor was there any actual force used, though Mr. Reynolds testifies that he felt under constraint, and that Smith, soon after meeting the first parties of Mormons, enlarged himself from his custody.

Mr. Reynolds also testifies (and there can be no doubt of the fact) that he was taken to Nauvoo against his will.

But whether he was taken there by the command of Smith and his friends, or by the voluntary act of the sheriff of Lee county, who had him in custody, does not appear by any testimony furnished by Mr. Reynolds. The affidavit of the sheriff has not been obtained, though there is an evidence on the other side to show that the sheriff of Lee county voluntarily carried Mr. Reynolds to the city of Nauvoo, without any coercion on the part of any one.

After arriving at Nauvoo, a writ of habeas corpus was issued by the Municipal Court of that city, and Mr. Reynolds was compelled by the authority of the court to produce Mr. Smith before that tribunal. After hearing the case, the court discharged Smith from arrest.

There is much other evidence submitted; but the foregoing is the material part of it to be considered on the present occasion.

Now, sir, I might safely rest my refusal to order a detachment of militia to assist in retaking Smith upon the ground that the laws of this state have been fully exercised in the matter. A writ has been issued for his apprehension. Smith was apprehended and was duly delivered by the officer of this state to the agent of the state of Missouri appointed to receive him. No process, officer, or authority of this state has been resisted or interfered with. I have fully executed the duty which the laws impose on me, and have not been resisted either in the writ issued for the arrest of Smith or in the person of the officer appointed to apprehend him. If there has been any resistance to any one, it has been to the officer of Missouri, after Smith came to his custody; and everything had been done on my part which the law warranted me in doing.

Another objection to ordering a detachment of militia, arises out of the militia laws of this state, the forty-third section of which is as follows:—

"Whenever it may be necessary to call into actual service any part of the militia of this state, on a requisition by the executive of the United States, on an actual or threatened invasion of this state, or any of the neighboring states or territories of the United States, the commander-in-chief shall forthwith demand from each division a detachment in proportion to the strength thereof, except as hereinafter excepted, which order shall be delivered by a special messenger to the several commandants of divisions, specifying the number demanded from each division, the time and place of rendezvous, if ordered to march; and if the same be detached under any particular act of the United States, to endorse the same on such order: Provided that whenever the safety of any of the frontier settlements in this state shall, in the opinion of the governor, require it, he may exempt the militia in such settlements from being called into service, and make such further provision for the defense as the necessity of the case may require; which exemption shall be expressed in his orders to commandants of the divisions, who, together with the commandants of brigades, regiments, battalions, and companies, shall govern themselves accordingly. And provided, also, that such militia men may be required to serve as spies on their own frontiers; and that, on actual invasion or any extreme emergency, the commander-in-chief, commandants of divisions, brigades, battalions, and companies, may call on the whole or any part of the militia under their respective commands, as the nature of the case may require; who shall continue in service, if necessary, until the militia can be regularly called out."

The governor has no other authority, in calling out the militia, than that which is contained in this section; by which it appears that there must be either a requisition from the president, an actual or threatened invasion, or some extreme emergency, to warrant the governor in exercising this power. No one of these contingencies has arisen. There has been no requisition from the president; there has been no actual or threatened invasion of the state; nor is this such an extreme emergency as is contemplated by the law.

If we allow that force was exhibited and threatened to compel your agent to carry his prisoner before the municipal court of Nauvoo, that the court there took cognizance of the cause without jurisdiction and against the consent of your agent, it would amount at most to a riot; and to a resistance of authority in a single case, and that, too, under color of law and legal process. To constitute an extreme emergency, so as to justify a call for the militia, there ought, in my opinion, to be something more than a mere illegal act—something more than a design to resist the law in a single instance. The design ought to be general, as in treason, rebellion, or insurrection; in which cases a universality of design is essential to constitute the offense.

If a person resist a constable or sheriff, or other officer charged with the execution of process, with an intention to resist the law in that particular instance, such an act is a misdemeanor at most, is indictable as such, and may be met by the posse comitatus. But something more than a mere misdemeanor must have been contemplated by the law. It would seem to me that it could never have been intended that the governor should call out the militia in every case, where a constable or sheriff may be resisted; and even in a case of a riotous resistance it would not be an extreme emergency without some military array, some warlike show, or some threatened resistance to the government itself.

In this case, there has been no warlike array in the proceedings of Smith and his friends, no exhibition of arms, and no actual force of an illegal character. Mr. Reynolds was not subjected to illegal imprisonment. He was arrested on lawful process; and although that process may have been wrongfully obtained, yet his arrest was not riotous or unlawful, but according to the forms of law. Mr. Reynolds continued in the custody of the sheriff, by virtue of that process, until he was taken to Nauvoo; and although he was taken to that city against his will, and was by that means compelled to take his prisoner there, yet was he taken by lawful process, by an authorized officer who acted, so far as I have any evidence, freely and voluntarily, in so doing. In no one aspect of the case can I consider the present an extreme emergency, warranting a call for the militia according to the provisions of law in this state.

Thus, sir, I have stated to you the principal reasons which have influenced me in refusing to order a call of the militia. To my mind they are entirely satisfactory, and I hope they will meet with the approval of your Excellency and the citizens of Missouri.

I have the honor to be Your Excellency's most obedient servant, THOMAS FORD.

Tuesday, 15.—Went in the evening to see Mr. La Forest exhibit feats of strength.

Wednesday, 16.—At ten a.m., attended the funeral of General James Adams, who was buried with Masonic honors.

I sent Sidney Rigdon's affidavit to Governor Ford.

Thursday, 17.—I held mayor's court through the day, and tried several suits.

Elders Parley P. Pratt and Orson Hyde started from Nauvoo for Boston, via Chicago.

Elder J. M. Grant wrote me a letter reporting the church in Philadelphia to be in a prosperous condition.

Friday, 18.—Conversed with Mr. Swartout, of Quincy, and bought from him thirteen quarter-sections of land. Visited the lumber yard.

Elders Young and Kimball visited Mount Holly, New Jersey.

Saturday, 19.—"Great Meeting of Anti-Mormons!" At a public meeting of the citizens of Hancock county, without distinction of party, held at the Court House in Carthage, in pursuance of previous notice, on Saturday, the 19th of August, A.D. 1843.

Anti-Mormon Meeting at Carthage.

Major Reuben Graves was called to the chair, and William D. Abernethy appointed secretary. The object of the meeting was then stated by Valentine Wilson in an animated address. The meeting was afterwards addressed by Walter Bagby and also by Hiram Boyle, of Adams county.

On motion of F. J. Bartlett, a committee of nine was appointed by the chair to draft and report resolutions for the action of the meeting.

F. J. Bartlett, Walter Bagby, Valentine Wilson, G. M. Swope, R. T. Madison, J. A. Beebe, John Wilson, Henry Hunter, and John Cameron were appointed that committee.

After a short absence the committee submitted the following:

REPORT.

Your committee respectfully requests to be excused from making a formal report at this time, owing to the short time allowed them and the importance of the business that has called us together, and ask to be discharged from further duties and recommend that a committee of six be appointed to draft resolutions and make a report to an adjourned meeting.

Whereupon the following gentlemen were appointed to compose that committee,—viz.:

Walter Bagby, F. J. Bartlett, Stephen Owen, Stephen H. Tyler, Valentine Wilson and Joel Weston.

The meeting then adjourned to meet again at this place on the 6th of September next, at one o'clock p.m.

REUBEN GRAVES, Chairman. W. D. ABERNETHY, Secretary.

Sunday, 20.—I was at home all day. My brother Hyrum preached at the stand, and Sidney Rigdon read a copy of a letter to show the people that he was not guilty of treachery.

Monday, 21.—I received a letter from Mr. Patrick, covering one from Mr. J. Hall, of Independence, Missouri, breathing hard things against us as a people. I gave instructions to have them copied with some additional remarks, and sent to Governor Ford. The following is a copy of the letter, with the comments of the Neighbor thereon.

Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the Prophet.

INDEPENDENCE, MO., July 23, 1843.

MY DEAR OLD FRIEND:—Your letter dated on the 12th, and mailed on the 14th instant, is just at hand; and not being able to answer your questions correctly or advise you judicially, in relation to the Rockwell case until after I see him and some other of my friends, I will postpone that part of this letter until tomorrow, and in the meantime will say such things as I can write about without much reflection.

Sheriff Reynolds, upon his return gave me his compliments from you and for the first time I learned that you resided in Illinois. He also gave a narrative of his adventures in your state, which was anything but favorable, either to the reputation of your people or yourself, as a law abiding people or a profound or honest lawyer. Certainly there can be but little virtue in the community, and little honesty in the officers or the law, who will trample upon the forms of justice, the laws of the country and bid open defiance to both in the manner that Sheriff Reynolds informs us that you acted with him, after his arrest of the Mormon Prophet. That the state courts have a right upon a writ of habeas corpus to investigate the legality of all imprisonment within their respective chartered limits, whether such imprisonment is by the authority of the United States or of a state, no sound lawyer, perhaps, will doubt; but it is equally certain that no court upon such a writ has any right to go beyond the forms and the prima facia evidence of the case. If the officers of courts and the community are so corrupt as to disregard their own laws and trample them under their feet, and liberate their criminals in defiance of law, then it appears to me that the power of self government is extinct; if Illinois by her own authority, cannot capture the prophet, it will be but a small matter to raise volunteers enough here to raze the city of Nauvoo to the ground; if Illinois fails to deliver up Jo Smith, there will be something serious between the two states. Missouri will have Jo Smith for trial or impose as powerful restrictions as the Constitution will allow upon the intercourse of the citizens of Illinois in Missouri. If the governor of Illinois is so imbecile as to allow his warrant to be disregarded by the Mormons, and permit the Prophet to go at large, then let him be impeached, and a new, honorable, energetic man be placed in his stead. I have it from a high source that Missouri will hold the whole state responsible for the treatment of our messenger, and for the delivery of the Prophet. Had you liberated the Prophet by a regular writ of habeas corpus without mistreating our Reynolds, I should have gloried in my acquaintance with you; but to have done it in the manner it was done reflects no honor either on yourself, your people, or your government. The Mormons are only a lawless banditti, and I fear the pestilence has contaminated the whole community; and if Reynolds' opinion be correct, yourself among the rest, Holy Jo was not afraid of the "injustice of our people;" it is the just punishment and their violated laws that he fears.

I will now give you an impartial opinion of the prejudices against Rockwell here, and my opinion of his guilt. There is not a man in this community but believes him guilty. There is a chain of circumstances against him so strong that no rational man can doubt his guilt. I was at Boggs' house two minutes after the deed; it is in sight of mine; and the insidiousness of the offense renders it difficult to restrain the citizens from hanging him up without judge or jury. So far, however, we have succeeded in quelling it; but should he be discharged upon trial, the power of man cannot save him. (More tomorrow.)

J. HALL.

Editorial Comments of the "Nauvoo Neighbor" on the Foregoing Letter.^[A]

[Footnote A: The editorial is by John Taylor.]

The foregoing letter was sent from J. Hall, of Independence, Missouri, to a respectable lawyer of Dixon, Illinois, and by him with an explanatory letter enclosed and forwarded to General Smith of this city; and after retaining copies, it was thought advisable to forward both the originals to Governor Ford for his consideration. By this proceeding it is not to be understood that the citizens of Nauvoo fear that "volunteers from Missouri will raze Nauvoo to the ground." There is too much honor and patriotism in Illinois to allow such a barbarous and disgraceful transaction; but it was done to apprize his Excellency of the mode and manner of doing business in cases of emergency in Missouri, and to show his Excellency how much responsibility he and the state were under in case the Prophet should not be delivered up on the requisition of Missouri, where, according to the nicest calculations of the famous lawyer Hall, taking Rockwell's case for a sample, if he were discharged upon his trial, "the power of man could not save him!"

As to the non-intercourse, or "restrictions" which Missouri may assume or inflict over the citizens of Illinois, we have nothing to say. The Latter-day Saints have seen Boggs' signature to such a bill as that and many know the penalty.

There is little need of comment on Mr. Hall's famous letter; for to us it seems to be of itself a comment that makes honesty, virtue and common sense blush, and law, liberty and republicism shudder! We appeal to the liberal-minded and proud-hearted Americans, whether such a spot upon the withering character of Missouri could be removed, any more than an African could be washed white, or a wolf be possessed of the innocence of a lamb, unless the Lord interfered.

Talk of justice in Missouri! You might as well make a burning limekiln or coal-pit an ice-house or hospital! The ice would melt and the sick would suffocate, the power of man could not save them! No wonder a negro could be burned alive in Missouri! No wonder a criminal could be taken out of jail and murdered while the sheriff held a respite in his hand, in Missouri; and no wonder that a Mormon will not risk his life in Missouri; the power of man could not save him, even if discharged by what is styled a court of justice.

To glance at the whole without recurring to the many crimes of the people of the state, officially or unofficially, whether it be feeding prisoners on human flesh, or taking them out of jail and lynching them without mercy, to help justice beforehand, or whether it be Boggs' exterminating order or even the present hint at restriction and assumption of responsibility, we are apt to believe that the good sense and virtue of the citizens of Illinois in general and the Mormons especially like the old experienced rat will shun Missouri as a whitened heap under which there is mischief concealed.

Rode out with Mr. Moore. In the afternoon held mayor's court, and tried Frederick J. Moeser for breach of temperance ordinance. Fined him $3 and costs.

Mary Ann Young, daughter of Elder Brigham Young, died, aged six years and eight months, of dropsy around the heart.

Elders Brigham Young, Heber C. Kimball and George A. Smith arrived in New York.

Tuesday, 22.—Held mayor's court, and fined Stephen Wilkinson for selling spirits without a license.

We constantly hear rumors that the people of Carthage are determined to raise a mob to drive the Mormons out of the state.

My brother Hyrum has gone to Plymouth.

Wednesday, 23.—I attended mayor's court and tried several suits.

Sent George J. Adams to Augusta to procure some articles for the temple.

Elders Orson Pratt and Wilford Woodruff arrived in New York, accompanied by Elders Jedediah M. Grant and James Sloan.

Thursday, 24.—Engaged in land business, selling and making titles of land and settling with several individuals.

Friday, 25.—My brother Hyrum in the office, conversing with me about the new revelation upon celestial marriage.

Rain in gentle showers through the day, being the first of any amount that has fallen in Nauvoo since the 1st of June. The earth has been exceedingly dry, and the early potatoes nearly destroyed. Corn has been stunted in its growth and even vines much injured by the drouth.

Saturday, 26.—Six hundred houses destroyed by fire in Kingston, Jamaica; estimated damage, $1,500,000.

The U.S. Steam frigate Missouri destroyed by fire.

Elder Jonathan Dunham returned from his exploring excursion west. The following is extracted from his journal:

Extracts from Journal of Elder Jonathan Dunham while Engaged on an Exploration in the Western Country.^[B]

[Footnote B: See this volume, page 509.]

Saturday, July 16, 1843.—Stayed all day at Zarahemla; all night at Mr. Hawley's.

Sunday, 17.—Miss Daniels finished my tent, &c. Left Hawley's at twelve o'clock, went fifteen miles and camped for the night. In the morning our horses were gone; we hunted for them some time before we found them.

18th July.—Left the camp at seven o'clock; traveled all day; came within sixteen miles of the agency. Camped on the prairie.

Tuesday, 19.—Left the camp at six o'clock; passed the agent's house, half-past twelve. Came to Sugar Grove creek; stopped, rested our horses, took dinner, &c., at two o'clock p.m.; stopped at dark on Mesquito creek, and stayed all night.

Wednesday, 20.—Started at six o'clock; traveled thirty miles; fell in with the Sac Indians, who had been to the old Sac village after corn. At night they got drunk and fought. We encamped at dark, and stayed all night in the timber, on a bluff bank of the Des Moines river.

Started late in the morning of Thursday, 21st. We traveled until twelve o'clock: stopped in the round flat of the Des Moines river (here another drunken Indian frolic which lasted all the afternoon); left the ground at half-past two p.m. and went thirteen miles; came within twenty miles of the garrison troops, or Sac settlement, and encamped on the edge of the prairie.

Friday, 22nd July.—Left for the Sac village; at noon we got parted from each other, and the Indians got drunk and quarreled; and Captain Joe would not go any further. He lay down, was mad, and I could not get him to go. So I left him and went towards the Sac village. Stayed all night at the trading house.

Saturday morning, 23rd July.—Came to the Sac village, and waited for Captain Joe to arrive with his party.

Sunday, 24.—Stayed at the Sac waiting for my pilot, who was sick and lame in one knee, so that he could not travel.

Monday, 25.—This morning at Wapamuneto's; stayed until noon of Tuesday, 26th; then Neotanah, my guide came, and we started off immediately for Missouri; stayed on the prairie all night.

Wednesday, 27.—Traveled until noon; baited our horses; no water; we had nothing to eat; continued our journey; it rained all the afternoon; stayed all the night in the prairie; lay in the wet grass.

Thursday, 28.—Started on our journey this morning early. Saw in the forenoon a herd of elk. The Indian went up the hollow to shoot one, while I held the horses out of sight of the elk. He crawled in the grass some fifty or sixty rods, and snapped four times at them when they were lying down; he could not get his gun off. The elk ran off a rifle shot and looked at him. He broke his gun to pieces on the ground and threw it away down the hill, and came back to me swearing mad. Went on until three o'clock, then baited our horses and prepared for a shower that was apparently nigh at hand. We went until sundown, then pitched our tents in the grass; and such rain and thunder and lightning I never before witnessed. Lay all night in the rain. Our tent blew over.

Friday, 29th July.—We dried our things by the fire, and then went on about twenty-five miles; came to a village of the Pottawatamies about sunset: found nobody at home; went into the house of my guide; his wife was dead, and his son and wife gone to the north on a buffalo hunt. We made a fire, and got something to eat. Late in the night there came four Indians and one old squaw; they brought some jerked venison and some half-boiled corn.

Saturday morning, 30th July.—We were sent for to the chief's house. We went. The Indians, squaws and children came from every quarter to see the man that had come with Neotanah. Breakfast was ready for us as soon as we came in. This was the first time that I ever ate at a wigwam amongst little and great, when the victuals relished as it did at this time; but this is easily accounted for: hunger will make anything that is eatable taste good. Stayed all day at the chief's house. My rifle seemed to be the great wonder amongst all Indians and squaws; it went the rounds, from one to another, as if it had been one of the seven wonders of the world. This Indian town stands on the creek called the Pottawatamie Tour-se-pas. This creek is from three to eight rods wide, is deep, and often flows its banks. Its length is sixty miles and it enters into the Missouri river, thirty miles from Pottawatamie town.

Sunday, 31.—Nothing this day transpired worth mentioning. About three o'clock p.m. a delegate from the Pottwatamie tribe returned from Iowa river, where he met in council with two of the Sioux and one Winnebago. He said the distance from the Pottawatamies to Galena is five hundred miles.

Monday, 1st August, 1843.—This day I spent in looking up the creek for a mill seat, and found one and two beds of iron ore.

Tuesday, 2.—This morning the chief of the warriors brought me two cat fish, and left them in the wik-a-up where I stayed. I cooked half of one of them, and it eat very good. The Indians all are very kind to me, more so than I could expect. This tribe is somewhat scattered, through the timber up and down the creek; but the main village or town stands on an eminence that overlooks the whole of the rest of the Indian habitations. It appears to be a healthy habitation. The water is good and the climate wholesome. Some considerable timber, though no very great sawing timber, except bass wood, black walnut, some cottonwood. This tribe have been here for six years from Rock river.

The Pottawatamies this side of the Missouri river, they say, will number 2,000 men, women and children. Thirty-four miles from the Pottawatamie town to the Council Bluffs, 200 miles south lies Fort Leavenworth; and about the same distance southeast lies Far West. One hundred miles north is a buffalo country, where the Pottawatamies hunt and catch buffalo.

Wednesday, August 3.—Council met at two o'clock. They own five millions of acres of land. Last annuities, the number was 1,552 souls. Council arose at sunset, when the decision was made that Neotanah should conduct me back again to the agency in Iowa, on the nearest and most convenient route. The head chief was to conduct me home; but in council a messenger arrived and brought news that the superintendent of the annuities had arrived at the garrison, Leavenworth, and the middle of August he would visit the chiefs at Council Bluffs to pay them their money. Be said he was very sorry that he could not conduct me to Nauvoo; he wanted to see the place and the people. The interpreter appeared very friendly indeed, and regretted much that he could not go with me home; but said he would visit Nauvoo in the spring, as early as the weather and streams of water would permit.

Thursday, 4.—This morning I discovered a little dissatisfaction in some, which began to cause a division, that the same Indian that conducted me to their nation should conduct me back again.

The Pawnees on the head of the Big Platte, 150 miles from Council Bluffs.

About the 7th of July, (1843) the Sacs, 600 men, came against the Pawnees, 160. They fought from daylight until noon, killed sixty Sioux and about sixty-two of the Pawnees. The missionary went upon the bluff and saw the battle. They offered no abuse to the whites.

Friday, 5.—Nothing of note passed.

Saturday, 6.—This day I took dinner with a friend, who had just come from the buffalo hunt. His daughter cooked a johnny cake and got some tea; had sugar a plenty, and buffalo meat. This, for the first time that I had seen any corn meal, was pounded in a mortar, and the finest sorted out and baked; but the manner in which it was wet up and shortened was a caution to the hogs. But this all passed over very well. I have no reason to complain, for they did the best they knew how. Severe hunger made all things relish well that was eatable for dogs.

Sunday, 7.—Went down the creek to make some arrangements about returning home. Saw some new Indians, and had to go and dine with them; then, after dinner, went up town and stayed all night.

Monday, 8.—Went about eight or ten miles after wild honey; found two trees, got the honey, and returned home by dark the same day.

Tuesday, 9.—This morning had breakfast of honey, and buffalo meat dried and smoked; then, in about one hour and a half, boiled corn and elk bone broth was served up. This was a great dish amongst the Lamanites; but not so good a dish for me as I have seen in past days in my own land and amongst my own people.

On the 8th instant a great feast was held at the Black Chief's, called the buffalo feast, or after the buffalo hunt was over; and all returned in safety and all their labors crowned with success. An address was delivered by a subordinate speaker because the chief was very ill. This address or sermon was lengthy and delivered in great oratorical style. At the end of the last sentence the congregation responded a loud amen; then they commenced eating as the feast was prepared already. After the feast the singers commenced to sing, and sang three songs, the dances commenced at a loud whoop from the war chief. After dancing was passed off the priest offered up a prayer to the Great Spirit for giving them good hunting. The congregation then dispersed.

Wednesday, 10.—Another feast was prepared for the lower town, who were absent at the first feast. This last feast held all night, or the dance continued all night.

Thursday, 11.—I went to the lower town and visited them: they also were very friendly. The town is situated on the east bank of the river, about three miles below the middle town, and the middle town about one mile below the upper town. The head chief lives in the middle town and one chief in each of the other towns.

Friday, 12.—All was still and quiet, nothing going on worthy of notice; all busy about their employment. The old men were lying on their couches and smoking their pipes; the old women were making sacks in which to gather their corn and beans and potatoes: the young women were making mats to sleep on and weaving wampum belts for the warriors; the young men were constantly riding from town to town visiting and playing cards and gambling continually after the return from their buffalo hunt, which lasted fourteen days.

When a hunter rides out for elk or deer, and returns with the spoils, he rides to the door of his wigwam, where he finds his wife sitting at work, and a kettle of corn and beans and a little buffalo meat or bones broken, or elk meat, all ready for him. If not quite done, she steps to the next door and returns with his wooden bowl and ladle full. The Indian throws off at the door his meat in a great hurry, unharnesses his horse, lies down on some skins or blankets and eats his food prepared for him, enough for four white men.

The meat is left in charge with the squaw. He has no more care of it. He has done his part in getting the meat and bringing it to his house. The squaws then prepare and dry or smoke the meat. This they call jerking the meat, so that it will not spoil. Meat prepared this way is dried in the blood, and will keep year after year if not eaten before. Nothing of notice occurred through the day.

I spent the forenoon in the town. In the afternoon I went to see the Indian who was appointed by the council to conduct me home. He was gone to the lower town on a drunken frolic. I stayed until he came home, which was a little before sunset. I then returned to my place of lodging. Soon after I had got to bed or laid down upon my blanket, I heard the beating of a drum. An Indian came in, or came to the door and said that we must all attend the feast or dance. At an instant each one caught a bowl and ladle, and ran for the place of gathering. I went with the crowd, though not equipped. I had no bowl or ladle, but was made welcome as though I was an Indian with the rest. A place was prepared for me to sit or lie down as I chose; and as they all lay down, I laid down with the rest, between two large warriors, who soon commenced smoking their pipes. The music was continually playing. After smoking was past, the war chief began to dance, and was followed by his braves with a hideous yell as each fell into the dance. They passed around the room three or four times, and then they were joined by the squaws. They all and each one performed their parts well that was assigned them, from the least to the greatest; and I think better time kept by those that danced I never saw before. All was solemn and silent as though they were going to be burnt at the stake,—except, when the chief gave the whoop, they all answered with a yell that would reach the very heavens. This dance continued about one hour while the supper was preparing. They then all took supper; and after supper, commenced dancing again as usual. This performance lasted until about three o'clock in the morning when all went quietly to their homes.

The next morning, the chief sent for me to take breakfast with him. I immediately went. The two little girls were cooking, frying flour pancakes. The chief's wife was busily engaged attending on her sick child in s small booth built for that purpose out at the door. These cakes above mentioned, fried by those little girls, were just scorched a little on either side, and the middle was dough. As it was those cakes and sweetened water was a good breakfast.

Saturday morning, 13.—This morning the chief told me that in consequence of being used in the manner I was, in coming to visit them, they had come to the conclusion that they would not let the same Indian go back with me that came with me, and that they had selected in the first council, but after more investigation, they concluded to make a new selection of men that would be more respectable and could do honor to their nation, and have authority to act for the tribe; and it would be satisfactory to the whole nation, as the nation was much displeased with the conduct of Neotanah, and in council gave him a severe flogging, and said that he was not fit to go anywhere amongst the whites. They seemed to express much regret and feeling of sorrow that I had received such treatment from one that pretended to be a friend and an honorable man of the Pottawatomies, for they consider themselves honorable men.

While I now write, I have seven of the most honorable in the tribe around me—the head chief and his counselors. One of them is aged, his head is silvered o'er with age; while in his prime none could endure more fatigue, none whose constitution was stronger than his: but now he says, he is soon to go and shake hands with the great Shaminyto (that is, God) that had made him, and had given him strength to hunt, and in war to fight his enemies. Here the old man would show the wounds received in battle, in fighting for his nation, his wife and little ones. He said he had never fought but on the defensive. Ninety-eight years, as near as he can remember, he has seen; and now, he says, he wants to know how the Mormons worship the great Shaminyto different from what he did; if the best way, he wanted to get into it before he went on his journey to see the great Shaminyto.

Sunday, 14.—There is no day known amongst these Indians. Every day is alike unto them. They have no day of the month, neither day of the week. All things move on one day after another. They count their months by moons, and twelve moons make a year. They can tell how many years they have lived in the west, and most of them can tell how old they are, &c.

Monday, 15.—This morning the Indians arrived from Missouri, and brought an interpreter, and one to go to the East or to the Mississippi, to conduct me home and to see the big chief. Council is to sit at nine o'clock this morning; but in consequence of the head chief's child to be buried this morning, council will be called immediately after dinner. The afternoon was spent in business matters, writing, preparing for the journey to Nauvoo.

Tuesday, 16.—This morning I went to see a squaw that was bitten last night by a rattlesnake twice upon the top of her left foot. She was in great pain all night, her foot and leg very much swollen. In the afternoon the Indians all met for worship and to prepare for drawing the blankets and money. They were as merry as bees in a hive, old and young, from the grey head to the suckling on a board. They had their meeting until one o'clock in the morning. Danced and prayed and preached some.

Wednesday, 17.—They commenced again the worship about sunrise, dressed in the richest and best style possible, except some few who were employed in cooking for the rest. Here I will notice that the most profound silence and good order that I ever saw in any congregation whatever, small or great, was observed. All that is wanting to make them the happiest people in the world is the Gospel, a perfect knowledge of it, and to feel its power. Their sectarian creeds and ceremonies would go to the moles and bats soon. Although they labor with as much energy of body and mind, and have as much zeal as the shaking Quakers, yet it is heathen worship, like all other sectarian societies. Their idea of the Supreme Being is much more consistent than many of the holy enlightened sectarians; for the Indians believe in the Great Shaminyto as having body and parts like unto a man.

Thursday, 18.—This morning, we started for Nauvoo. A long and tedious journey to perform lay before us. We had no compass to steer our course by: the sun rising in the morning was our principal guide. Our course was due east. This course we intended to follow as near as we could.

The place we left, Belle Vue, or Mosquito Creek, is in the same latitude as Nauvoo. Therefore on our return, our course must be east; and this direction we followed until we came to the Keosoqua, on the Des Moines river. We traveled fifteen miles unto another Indian village, stayed all night; and in the morning a council was called, and we stayed all day.

Friday, 19.—At the village we got some provisions cooked, and the chief's brother was sent as a delegate from the band. Our company now consisted of four Indians, one squaw, one interpreter, and myself, seven in number. The interpreter was a white man, half English and half French, formerly from Canada; and since the last war has lived with the Pottawatamies; married a squaw, sister to the chief where we now are. We came to the conclusion to stay all day on Friday, because two of our horses went back to where we first started.

Saturday, 20th of August.—Left the village at ten o'clock. Traveled all day until dark. Encamped on the battle-ground where the Sioux and Pottawattamies and sixteen of the Oneidas fought. I took up one of their blankets to ride on. We started this morning as soon as it was light enough to see to follow the trail.

Sunday, 21.—Came to the Naama river, or creek, at twelve o'clock. Stopped and took dinner on a high bank. On this stream, on either side, is a quantity of timber. Where we crossed is a beautiful mill seat, &c. Traveled until dark, and encamped in the weeds all night.

Monday, 22.—We started at daybreak; went until twelve o'clock; stopped on the east bank of White Breast Creek and took dinner. Here we found plenty of red plums, though not fully ripe; but my comrades dined heartily upon them. This was a good hit for me: when we came to eat dinner they could eat but little. By this means I made out to get nearly enough to satisfy hunger, for I had eaten nothing since the night before. We passed on until we came to English creek. Stayed all night.

Tuesday, 23.—Started about sunrise without breakfast. Traveled until two o'clock. Crossed the Des Moines river at Eddyville. There I bought a loaf of wheat bread, a loaf of sweet cake and an apple pie, and went up on the side hill to the Indian Spring, and there we all took dinner. And this was a dinner indeed, good enough for the king. I thought the best that I ever ate in may life; but being so extremely hungry, it was delicious, &c. Came ten miles; stayed all night at Mosquito creek; got two ears of green corn apiece and roasted them.

Wednesday, 24.—This morning we started at day-light, then ten miles from the old agency of the Sacs and Fox. We traveled twenty-five miles beyond the agency, which made thirty-five miles, then encamped for the night. Here we bought some bacon and half a loaf of warm wheat bread.

Thursday, 25.—This morning some rain and showery. We took a bite and then started for Nauvoo city; traveled until sunset, then camped in the woods about twelve miles from Nauvoo. We killed one grey squirrel, and eat a little dry buffalo meat, and lay down in the rain all night.

In the morning we got a few potatoes and boiled them. I killed two grey squirrels and the squaw burned off the hair and boiled them.

Friday, 26.—We traveled all day in the rain, and at night reached the Mississippi river, and encamped on the bank, above the Potter house.

I have seen much delightful country, but the prospect for bee hunting is not as good as I could wish.

[N. B. The names of places and distances were procured from the Indians and are not accurate.]

August 27.—The Quorum of the Twelve met with the Saints in the Columbian Hall, Grand Street, New York, in conference.

Minutes of a Meeting of the Twelve in New York City.

Meeting opened by prayer.

President Young arose and addressed the meeting in an interesting manner upon the subject of the gathering, the building of the Nauvoo House and Temple. He spoke of the Priesthood, and said that it was a perfect system of government.

In the afternoon the conference reassembled; and Elder Kimball spoke in parables—Gather in the wheat and the tares, thrash the wheat and the mill will blow away the chaff. He said an elder could get a people together and could get them to receive the work, if he did not whip the sects so much. He compared such elders to a shepherd who would call up a buck and a flock of sheep and hand them a little salt; and just as they begin to eat, hit him with a club across the head, and the sheep will run away.

Elder George A. Smith followed and bore testimony of the work. Spoke of the elders spending their time in speaking about mysteries and speculating about things beyond the grave which they did not understand. Advised them to wait till God revealed hidden mysteries to them before they undertook to preach them to the people. * * * * Elder Smith counseled the elders to be wise enough to let such things alone, in other words to tell the good things of the kingdom which we have received and do understand, and wait patiently until the Lord takes off the veil of darkness. He spoke of the collegiate education he received from President Joseph Smith which was to preach short sermons and make short prayers, which had done him much good in life.

President Brigham Young said the scriptures had been mystified to that degree that the greatest divines of the day are as ignorant as the dumb ass concerning the things of God; comparatively they don't know their right hand from their left. We try to revere the scriptures and to make them so simple that the people can understand them. Place a man in this room who is ignorant of science, and take everything out that he can see and then ask him if there is anything in the room. He will say, No, only we two. I tell him there are millions of live animals in the room—that we even breath them; and I will show him by the aid of the microscope that there are live animals in a drop of water, which appear to be eight feet long; but he won't believe it until he sees it through the magnifying glass. So with the unbeliever in revelation. He does not believe in God, in angels or in spirits, because he cannot see them; but let him have spiritual glasses, or obey the commandments of God, get the Spirit of God, and then he can see the truth.

A hymn was then sung.

Then several questions were asked as follows:

1. Can any officer in any branch of the Church say that his word is law and shall be obeyed?

Answer: He can say that his word is law; but does that make it so? Yes, if he has the law of God and delivers it: otherwise it is not.

2. Is it right for a priest to be appointed to accompany a teacher to the house of each member, when his duty is set forth in the Covenants?

Answer: Yes, any officer from a high priest to a deacon may visit the Church or members, and be set apart for this purpose, if the Church will receive it.

3. Can a branch of the Church make by-laws on the principle of expediency, which are not specified in any revelation?

Answer: Yes, if they wish, they may make laws to stick their fingers into their eyes; but it is like the man who habituated himself to sticking his fingers into a knot-hole in a board partition every morning, until custom compelled him to do it; for having omitted it one morning he felt so curiously at the breakfast table, that he could not eat. He then bethought himself, went and put his finger into the knot-hole and returned with a good appetite, and ate a hearty breakfast.^[C]

[Footnote C: The answer is not as direct as one might wish it to be, but certainly it is not favorable to the making of by-laws not "specified in any revelation.">[

Elder Young said that if elders or high priests are so situated that they cannot get word from the Prophet or the Twelve Apostles, they may get a revelation concerning themselves. The Twelve may get a revelation in any part of the world concerning the building up of the kingdom, as they have to establish it in all parts of the world. So any person can ask the Lord for a witness concerning himself, and get an answer, but not to lead the Church: that belongs to the head of the Church.

Conference met at half-past ten o'clock, according to adjournment. Meeting opened by singing. Prayer by Elder Jedediah M. Grant. The congregation was then addressed by Elder Wilford Woodruff from II Peter 1:20, 21: "Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost."

If the prophecies that had been fulfilled were fulfilled literally, in like manner would those prophecies which are still unfulfilled be fulfilled literally. The gathering of the Saints, the building up of Zion, the gathering of the Jews, the rebuilding of Jerusalem, the establishing of the Church and kingdom of God in the last days, and the preaching of the Gospel to all the world are events looked for by the Latter-day Saints. And notwithstanding these things are unpopular, and not looked for or believed in by the world, yet we feel encouraged to persevere and press forward in assisting to accomplish these great and glorious things, with a firm belief that they will as truly be brought to pass and perfected as those things were which were prophesied in ancient days. He also bore testimony of the truth of the Book of Mormon, Book of Doctrine and Covenants, and of Joseph Smith being a prophet of God.

Elder Kimball gave his testimony, when the meeting took a recess for two hours.

In the afternoon, after Elder John E. Page had addressed the meeting, Elder George T. Leach was appointed to preside over the Church in New York, in place of Elder L. R. Foster, who was about to remove to Nauvoo. After which several children were blessed, and the meeting adjourned until evening; at which time Elder Orson Pratt addressed the people in an edifying manner concerning the Book of Mormon, its history, what it was, &c.; that it was a history of nearly one-half of the globe, and the people that inhabited it; that it gave a history and names of cities that have been of late discovered by Catherwood and Stephens; that it spoke for the establishing of our government; and what is more highly interesting, it reveals its final fate and destiny; so that, by reading the Book of Mormon, you can clearly see what will befall this nation, and what will be its final end.^[D]

[Footnote D: This statement of Elder Orson Pratt's views is doubtless faulty. The Book of Mormon does not predict what will befall our nation, The United States, nor "its final end." But it contains a conditional prophecy in relation to the two American continents. These continents are a promised land. They are given, according to the Book of Mormon, primarily to the descendants of the Patriarch Joseph, son of Jacob, as an inheritance, but the Gentile races are also given an inheritance in them with the descendants of Joseph. The whole land, however, is dedicated to righteousness and liberty and the people who possess it, whether of the house of Israel or Gentile must be a righteous people and worship "the God of the land, who is Jesus Christ." In that event God stands pledged to preserve the land and the people thereof, free from bondage of all other nations, and to bless them with very great and peculiar blessings, guaranteeing to them freedom and peaceful possession of the land forever. If the Gentile races shall observe these conditions they and their children are to share in the blessings of the land in connection with the descendants of the Patriarch Joseph. But if they depart from justice, reject righteousness and Jesus Christ, then judgments of destruction decreed in the Book of Mormon, will overtake them until they are wasted away. This is the decree of God respecting the western hemisphere, and is one of the important messages that the Book of Mormon has to deliver to the present generation. See Book of Mormon II Nephi 1:5-12; also Ether 1:42; III Nephi 20:14-20; III Nephi 20:27, 28; III Nephi 21:11-25; also "New Witness for God" Vol. III, pp. 314-323. But it will be seen that these prophecies are conditional, and therefore cannot be held to be predictions of what the final end of our nation, the United States and other nations of the American continents, will be, since it yet remains to be demonstrated whether they will abide or violate the conditions upon which they may possess the continents perpetually.]

In that book you will find recorded the pure principles of the gospel of Jesus Christ, as taught by Himself on the continent of America, so plain that no two persons could disagree as to the points of doctrine set forth. He then bore testimony of the truth of Joseph Smith being a prophet of God, and that the Book of Mormon was true; also that the Church of the Latter-day Saints was the Church of God. He spoke about two hours; and after he closed five children were blessed, and then the people were dismissed.

August 27.—I attended meeting at the stand at ten a.m., and made a few remarks; the following report of which is by Dr. Willard Richards:

Address of the Prophet—Sidney Rigdon's Status—The Priesthood Expounded.

Two weeks ago today something was said about Elder Sidney Rigdon, and a vote was taken to disfellowship him and to demand his license, on account of a report brought by Elder Hyde from Quincy.

He [President Smith] then read a letter from Thomas Carlin to Sidney Rigdon as follows:

QUINCY, ILLINOIS, August 18, 1843.

DEAR SIR:—Yours of the 15th instant was received, but not in time to answer it by return mail. You say that a Mr. Orson Hyde, on board of the steamboat Anawan a short time since, was told by an officer of the boat that a Mr. Prentice, in the vicinity of Quincy, said that some person in high standing in the Church of Latter-day Saints in this place (Quincy) had an interview with you (me) said he would use all the influence that his circumstances would admit of to have Joseph Smith arrested and delivered into the hands of the Missourians, &c. This interview is said to have taken place at the time the first warrant was issued against Smith, and since the last warrant was issued, that the same person had written to you, (me) or had an interview with you, giving the same assurances. It has been publicly said in this town that I (Sidney Rigdon) was the person who had this interview or interviews and correspondence with you. Now, sir, it gives me pleasure to be perfectly able to disabuse you. I have not seen you to my recollection, nor had any correspondence with you, until the present, since 1839; and in all the intercourse I have had with you I have always looked upon you as one of the most devoted followers of Joseph Smith and one of the pillars of the Church of Latter-day Saints. I never sought through the aid of any person to entrap Joseph Smith. A faithful discharge of my official duties was all that I attempted or desired.

Very respectfully Your obedient servant, THOMAS CARLIN.

[He, President Smith] then resumed: The letter is one of the most evasive things, and carries with it a design to hide the truth. Has any man been concerned in a conspiracy to deliver Joseph Smith to Missouri? If so, who?

He then read the 7th chap. Hebrews. Salem is designed for a Hebrew term. It should be Shiloam, which signifies righteousness and peace: as it is, it is nothing—neither Hebrew, Greek, Latin, French, nor any other language.

I say to all those who are disposed to set up stakes for the Almighty, You will come short of the glory of God.

To become a joint heir of the heirship of the Son, one must put away all his false traditions.

I prophesy and bear record this morning that all the combined powers of earth and hell shall not and cannot ever overthrow or overcome this boy, for I have a promise from the eternal God.

If I have sinned, I have sinned outwardly; but surely I have contemplated the things of God.

Respecting the Melchizedek Priesthood, the sectarians never professed to have it; consequently they never could save any one, and would all be damned together. There was an Episcopal priest who said he had the priesthood of Aaron, but had not the priesthood of Melchizedek: and I bear testimony that I never have found the man who claimed the Priesthood of Melchizedek. The power of the Melchizedek priesthood is to have the power of "endless lives;" for the everlasting covenant cannot be broken.

The law was given under Aaron for the purpose of pouring out judgments and destructions.

The sectarian world are going to hell by hundreds, by thousands and by millions.

There are three grand orders of priesthood referred to here.

1st. The King of Shiloam. (Salem) had power and authority over that of Abraham, holding the key and the power of endless life. Angels desire to look into it, but they have set up too many stakes. God cursed the children of Israel because they would not receive the last law from Moses.

The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things. When God offers a blessing or knowledge to a man, and he refuses to receive it, he will be damned. The Israelites prayed that God would speak to Moses and not to them; in consequence of which he cursed them with a carnal law.

What was the power of Melchizedek? 'Twas not the Priesthood of Aaron which administers in outward ordinances, and the offering of sacrifices. Those holding the fullness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings. In fact, that priesthood is a perfect law of theocracy, and stands as God to give laws to the people, administering endless lives to the sons and daughters of Adam.

Abraham says to Melchizedek, I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham and sent him away. Abraham rejoiced, saying, Now I have a priesthood.

Salvation could not come to the world without the mediation of Jesus Christ.

How shall God come to the rescue of this generation? He will send Elijah the prophet. The law revealed to Moses in Horeb never was revealed to the children of Israel as a nation.

Elijah shall reveal the covenants to seal the hearts of the fathers to the children, and the children to the fathers.

The anointing and sealing is to be called, elected and made sure.

"Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually." The Melchizedek Priesthood holds the right from the eternal God, and not by descent from father and mother; and that priesthood is as eternal as God Himself, having neither beginning of days nor end of life.

The 2nd Priesthood is Patriarchal authority. Go to and finish the temple, and God will fill it with power, and you will then receive more knowledge concerning this priesthood.

The 3rd is what is called the Levitical Priesthood, consisting of priests to administer in outward ordinance, made without an oath; but the Priesthood of Melchizedek is by an oath and covenant.

The Holy Ghost is God's messenger to administer in all those priesthoods.

Jesus Christ is the heir of this Kingdom—the only begotten of the Father according to the flesh, and holds the keys over all this world.

Men have to suffer that they may come upon Mount Zion and be exalted above the heavens.

I know a man that has been caught up to the third heavens, and can say, with Paul, that we have seen and heard things that are not lawful to utter.

Fifteen minutes past one, closed my address.

Sidney Rigdon said: "I never saw Governor Carlin but three times, and never exchanged a word with any man living on the subject.^[E] I ask pardon for having done anything which should give occasion to make you think so."

[Footnote E: i. e. of betraying Joseph Smith to Missouri.]

In the evening I attended council and prayer meeting with my brother Hyrum, Newel K. Whitney, Willard Richards, William Law and William Marks.

Monday, 28.—I was visited by a deputation of Pottawattamie Indians.

Tuesday, 29.—Elder Brigham Young paid a visit to James Arlington Bennett, Arlington House, Long Island, and baptized and confirmed him next day.

I held a mayor's court and tried several cases. Erastus H. Derby was bound over to keep the peace for six months. Previous to the close of the trial he gave up his license as an elder to the Church Recorder.

Wednesday, 30.—The Nauvoo Neighbor publishes an article from the Boston Bee, upholding the chartered rights of Nauvoo.

Thursday, 31.—I commenced removing into the Nauvoo Mansion.

(END OF VOLUME V.)

ERRATUM: At page 504 a line is omitted in the third paragraph, fourth line. This should be inserted after the word "commanded;"—and because they did none other thing than that which they were commanded— [Transcriber's Note: in this edition, this change has been made.]

INDEX TO VOLUME V.