The Life of Joseph Smith, the Prophet

by George Q. Cannon

Footnotes

[1]. This prediction was gloriously fulfilled.

CHAPTER LXV.

ADMINISTRATION OF THE HOLY ENDOWMENTS—THE WORK OF THE CLOSING MONTHS—UNION OF SATANIC FORCES AGAINST THE PROPHET—A MOMENTARY GLANCE AT HIM BEFORE THE FINAL HOUR.

Before recounting the final act which closed this great life, we may pause to glance at some of the work of the Prophet and some of the difficulties which beset his path and wrought the martyrdom.

During the winter of 1843-4 superhuman power rested upon the Prophet in his teachings and administrations. He was impelled to constant labor in his ministry as if he had the briefest possible time in which to accomplish his work. Perhaps he was not fully aware how little there was of mortal life left to him, yet many of his expressions at this time were recalled by the Apostles and others afterwards as foreshadowing the nearness of his departure. He bestowed upon the faithful Apostles and other chosen ones the endowments, and gave them the keys of the Priesthood in their fullness as he had received them. He also taught and administered to them the sealing ordinances, explaining in great plainness and power the manner in which husbands and wives, parents and children are to be united by eternal ties, and the whole human family, back to Father Adam, be linked together in indissoluble bonds. In imparting these glorious principles and bestowing these keys and powers upon his fellow Apostles, the Prophet was filled with god-like power. More important doctrines and ordinances were never imparted unto man. The spirit which rested upon Joseph in teaching and upon the people in listening to them (for he dwelt much upon these principles in his public discourses) will never be forgotten by those who heard him. It was to the deep and abiding effect of these teachings upon the minds of the Saints that the extraordinary exertions which were made after his death in completing the temple may chiefly be attributed.

* * * * *

The perusal of the History of the Church during the life of Joseph the Prophet suggests many reflections and to many minds prompts many inquiries. One cannot fail to be struck with the unceasing opposition with which he had to contend. From the day that he received the first communication from heaven up to the day of his martyrdom his pathway was beset with difficulties, his liberty and life were constantly menaced. Had he been an ordinary man he would have been crushed in spirit and sunk in despair under the relentless attacks which were made upon him. To find a parallel to his case we must go back to the days of our Savior and His Apostles and the prophets who preceded them. Joseph's life was sought for with satanic hate. The thirst for his blood was unappeasable. Had there not been a special providence exercised in his behalf to preserve him until his mission should be fulfilled, he would have been slain by murderous hands long before the dreadful day at Carthage.

To the inexperienced reader it seems unaccountable that any generation of men could have been so blind to everything god-like, so dead to every humane sentiment, so utterly cruel and barbarous, as not to recognize in the teachings, works and life of God's beloved Son the divinity with which He was clothed and to nail Him upon a cross between two thieves. Also that His chosen Apostles, filled with angelic power, preaching so pure a doctrine and laboring with such self-denial and unselfish zeal for the salvation of mankind, should have been slain by the very people whose benefactors they sought to be.

But in our own age the same scenes are re-enacted. Joseph Smith, a Prophet of God, called by the Almighty to receive the everlasting Priesthood to lay the foundation of the Church of Christ, and to preach the ancient pure gospel, performs the mission to which he was divinely appointed, and is pursued with vindictive hate through his life, and is finally barbarously slain. The explanation of all this is given by the Lord Himself in His words to His disciples: "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."

According to the predictions, this is the dispensation of the fullness of times—the crowning dispensation of all. To leave the world without excuse and to prepare the way for the second coming of the Lord, the holy Priesthood, the pure gospel and the true Church of Christ are restored to earth through the ministration of angels. Satan, fully conscious that if these prevail his dominion will be overthrown, arrays all his forces against the servants and work of God. He resorts to his old tactics to accomplish his purposes. He was a liar and a murderer from the beginning. Lies and murder are the agencies he depends upon. Many, being free agents and having power to choose whom they will serve, become the instruments of hate, and the earth is drenched with the blood of innocence. The Prophet Joseph, while he lived, was the conspicuous object of his vengeance. Like Paul, he could have recounted a long list of perils which he had to encounter, not the least of which, as in the case of Paul, were "perils among false brethren."' Of all the evils with which this great Prophet had to contend, none were so grievous or so hard to be borne as the defection and treason of "false brethren." The most deadly wounds he ever received were from those who, Judas-like, had been his companions. When, through their transgressions, they lost the Spirit of God, and turned away from the truth, the spirit of murder took possession of them, they became fit instruments for Satan's service, and to this class more than to any others, can the foul murders of the 27th of June, 1844, be charged.

The great bulk of those who composed the mobs which attacked the Saints in Missouri and Illinois were ignorant men. Their passions were easily aroused. A few cunning and unscrupulous leaders were able to use them to accomplish their ends. Seeing the increase of the Saints, they were easily persuaded that, if left to themselves, they would soon outnumber the old settlers, they would outvote them, take possession of the offices, and drive them out of the country. By such representations and artifices as these, appealing to the lowest and basest of motives, they were able to inflame the minds of ignorant and unprincipled men. Envious of the prosperity of the Saints, coveting their possessions, they thought to profit in driving them from their homes. Apostates had personal vengeance and hates to gratify; politicians saw a growing power which they could not control, and whose union made it formidable in county and state affairs; the clergy saw a system of religion which they could not controvert; and the rabble had their cupidity excited at the prospect of plunder, which might fall to them through the abandonment of lands and improvements and stock by the people whom they were driving away.

CHAPTER LXVI.

THE LAST DAY—FORD'S ACTION AT NAUVOO—CONSPIRACY BETWEEN THE GUARDS AND THE MURDEROUS MOB MILITIA—THE PRISONERS LEFT TO THEIR FATE—"A POOR WAYFARING MAN OF GRIEF"—THE ASSAULT AND THE MURDER—THE END.

Governor Ford went to Nauvoo on the morning of the 27th of June, 1844, accompanied by a body of troops. When he arrived there he made a public speech before thousands of the Saints, in which he used this expression: "A great crime has been done by destroying the Expositor press, and placing the city under martial law, and a severe atonement must be made, so prepare your minds for the emergency."

Whether Ford was fully cognizant of the plot to murder the Prophet during his absence from Carthage is not altogether clear. He was unquestionably aware of the murderous feeling which existed among the Carthage Greys, and the men who were associated with Levi Williams and the Laws, Higbees, Fosters and others at Carthage. It has been stated upon good authority, and it has never been disputed, that he was informed of the intentions of the mob. But he ventured into Nauvoo. Would a cowardly man like he was have dared to risk himself in such a manner at such a time, if he was fully advised of the time the massacre was to take place? The presumption is that he was indifferent as to the fate which would befall the Prophet and his companions; but that he did not know, as some of his officers did, that the bloody deed was to be consummated while he was absent at Nauvoo. If Ford had been a man of greater daring, it might with certainty be assured that his visit to Nauvoo was a part of the conspiracy, and that he went there to avoid the appearance of complicity in the murder. This is certain, that while Ford was addressing the people, a sound like the distant firing of a cannon, or the slight sound of distant rumbling thunder, was heard by many in the audience, and by some of Ford's aides who stood near him, and that they whispered something to him, and without loss of time and in the greatest haste, he and his escort rode out of Nauvoo. Their departure was more like a flight than the decorous leave-taking of the executive of the state accompanied by a command of troops. A cannon was fired at a certain point distant from Carthage, as a signal that the massacre had been accomplished; but it was never known whether or not this was the sound which attracted attention at Nauvoo. Governor Ford's hasty flight at that time has always been deemed conclusive evidence that he had been informed by some of his companions—if he had not been fully advised of the plot and its details before—that Joseph Smith and his companions had been murdered.

Ford and his aides occupied a room in the Nauvoo mansion that day. Orrin P. Rockwell heard one of them at three o'clock say: "the deed is done before this time."

The governor and his company went to the temple. Some of the officers broke the horns from the oxen supporting the baptismal font, while Ford made rare sport of the sacred edifice.

One of his attendants remarked: "This temple is a curious piece of workmanship; and it was a damned shame that they did not let Joe Smith finish it."

Another said: "But he is dead by this time, and he will never see this temple again."

Brother William Gr. Sterrett stood by and replied: "They cannot kill him until he has finished his work."

At this Ford gave a significant smile and one of his aids standing by said: "Whether he has finished his work or not, by God, he will not see this place again, for he is finished before this time."

At Carthage, after the governor left, the external situation was this: The guarding of the jail had been left to General Deming who had the Carthage Greys under his command; but Deming retired during the day for fear of his life, as he saw the determination of the troops to connive at murder. The main body of the company was stationed in the public square, one hundred and fifty yards from the jail, awhile eight men were detailed, under the command of Sergeant Frank A. Worrell, to guard the prisoners. The disbanded mob militia had come up to Carthage to the number of two hundred, with their faces blackened with powder and mud. The Carthage Greys were informed that the assassin band was ready; and it was then arranged that the guard at the jail should load with blank cartridges and that the mob should attack the prison and meet with some show of resistance.

Within the jail, the brethren, Joseph and Hyrum, John Taylor and Willard Richards, were confined in a room upstairs and were busy, during the day, writing letters, conversing and praying and singing. Between three, and four o'clock at the Prophet's request, Apostle Taylor sang this sweet and comforting poem:

A poor wayfaring man of grief,
Hath often cross'd me on my way,
Who sued so humbly for relief
That I could never answer Nay.

I had not power to ask his name;
Whither he went or whence he came;
Yet there was something in his eye
That won my love, I know not why.

Once when my scanty meal was spread,
He entered—not a word he spake!
Just perishing for want of bread;
I gave him all; he blessed it, brake,

And ate, but gave me part again;
Mine was an angel's portion then,
For while I fed with eager haste,
The crust was manna to my taste.

I spied him where a fountain burst,
Clear from the rock—his strength was gone,
The heedless water mocked his thirst,
He heard it, saw it hurrying on.

I ran and rais'd the suff'rer up;
Thrice from the stream he drain'd my cup,
Dipped and return'd it running o'er;
I drank and never thirsted more.

'Twas night, the floods were out, it blew
A winter hurricane aloof;
I heard his voice, abroad, and flew
To bid him welcome to my roof.

I warm'd, I cloth'd, I cheer'd my guest,
I laid him on my couch to rest;
Then made the earth my bed, and seem'd
In Eden's garden while I dream'd.

Stripp'd, wounded, beaten nigh to death,
1 found him by the highway side;
I rous'd his pulse, brought back his breath,
Reviv'd his spirit, and supplied

Wine, oil, refreshment—he was heal'd;
I had myself a wound conceal'd;
But from that hour forgot the smart,
And peace bound up my broken heart.

In prison I saw him next—condemn'd
To meet a traitor's doom at morn;
The tide of lying tongues I stemm'd,
And honor'd him 'mid shame and scorn.

My friendship's utmost zeal to try,
He asked if I for him would die;
The flesh was weak, my blood ran chill,
But the free spirit cried, "I will!"

Then in a moment to my view,
The stranger started from disguise;
The tokens in his hands I knew,
The Savior stood before mine eyes.

He spake—and my poor name he nam'd—
"Of me thou hast not been asham'd;
These deeds shall thy memorial be;
Fear not, thou didst them unto me."

And when it was done, Joseph asked him to repeat it. He replied that he did not feel like singing. He was oppressed with a sense of coming disaster; but to gratify Hyrum, he sang the hymn again, with much tender feeling.

At four o'clock the guard was changed. A little after five, the jailor came in and said that Stephen Markham had been surrounded by a mob and driven from Carthage. A little later there was a slight rustling at the outer door of the jail, and a cry of surrender, then a discharge of three or four guns. The plot had been carried out: two hundred of the mob came rushing into the jail yard, and the guards fired their pieces over the heads of the assailing party.

Many of the mob rushed up the stairs while others fired through the open windows of the jail into the room where the brethren were confined. The four prisoners sprang against the door, but the murderers burst it partly open and pushed their guns into the room. John Taylor and Willard Richards, each with a cane, tried to knock aside the weapons. A shower of bullets came up the stairway and through the door. Hyrum was in front of the door when a ball struck him in the face and he fell back saying:

"I AM A DEAD MAN."

As he was falling, another bullet from the outside passed through his swaying form, and two others from the doorway entered his body a moment later. When Hyrum fell, Joseph exclaimed, "Oh, my dear brother Hyrum!" and opening the door a few inches he discharged his pistol into the stairway—but two or three barrels missed fire.

When the door could no longer be held, and when he could no longer parry the guns, Elder Taylor sprang toward the window. A bullet from the doorway struck his left thigh. Paralyzed and unable to help himself he fell on the window sill, and felt himself falling out, when by some means which he did not understand at the time he was thrown backward into the room. A bullet fired from the outside struck his watch and the watch saved his life in two ways, it stopped the bullet, which probably would have killed him, and the force of the ball in striking it threw him into the room. The watch stopped at sixteen minutes and twenty-six seconds past 5 o'clock. After he fell into the room three other bullets struck him, spattering his blood like rain upon the walls and floor.

Joseph saw that there was no longer safety in the room; and thinking that he would save the life of Willard Richards if he himself should spring from the room, he turned immediately from the door, dropped his pistol and leaped into the window. Instantly two bullets pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers exclaiming:

"OH LORD, MY GOD!"

When his body struck the ground he rolled instantly upon his face—dead. As he lay there, one of the mob, bare footed and bare headed, wearing no coat, with his trousers rolled above his knees and his shirt sleeves above his elbows, seized the body of the murdered Prophet and set it against the south side of the well curb. Colonel Levi Williams then ordered four men to shoot Joseph. Standing about eight feet from his body they fired simultaneously. The body slightly cringed as the bullets entered it, and once more Joseph fell upon his face. He had smiled with sweet compassion in his countenance as he gazed upon his murderers in the last moment of his life; and this was the expression when the face was set in death.

The Missourians had offered a large reward for Joseph's head; and the ruffian who had set him against the well curb now approached with a glittering knife for the purpose of severing the head from the body. William M. Daniels who claims to have been an eye-witness to the proceedings says that as he was about to make the awful stroke a vivid light burst from the heavens upon the bloody scene. It passed between Joseph and his murderers, and they were struck with terror. The knife fell from the powerless hand of the ruffian, and he stood transfixed. The muskets dropped from the arms of Williams' four executioners, and they had not the power to move a limb.

Horrified, the mob scattered in all directions. Williams cried to them to come back and carry off the four men who still stood like marble statues, frozen with terror. They obeyed, and these men were lifted into the baggage wagons as inert as corpses.

When Joseph fell from the window the mob on the stairway rushed down and out of the building to find him; and it was this which saved the lives of Willard Richards, and John Taylor. Willard started to leave the room thinking all were dead but himself; but Elder Taylor called to him. He returned, took up the body of John, which was bleeding from four ghastly wounds, and carried him into an inner dungeon cell and placed him on a filthy mattress which was lying there, saying: "If your wounds are not fatal I want you to live to tell this story."

Nearly all the inhabitants of Carthage followed the mob in their flight of horror. The governor came to Carthage in the night, wrote an order for the citizens of Nauvoo to defend themselves, and then the miserable coward fled to Quincy.

Having provided as well as possible for the wounds of John Taylor, on the morning of the 28th of June Dr. Richards started for Nauvoo with the bodies of the martyrs. They were met by thousands of lamenting Saints whose wailings ascended into the ears of Almighty God. Ten thousand people were addressed by Apostle Richards, Colonel Markham and others who admonished them to keep the peace and trust to the law for a remedy for the awful crimes which had been committed, and when the law failed, to call upon God in heaven to avenge them of their wrongs.

The bodies of the martyrs were taken to the Mansion House and cared for by loving friends. The loved ones of the dead Prophet and Patriarch were first admitted and fell upon the dear faces and kissed them and begged for one more word of comfort.

Early the next morning the bodies were placed in coffins covered with black velvet, and the caskets were then placed in rough pine boxes. The doors were thrown open, and ten thousand people walked through the Mansion and gazed upon the martyred clay. All this time the people were in constant expectation of an attack by the mob army upon the defenseless city.

At night the house was closed and then the coffins were lifted out of the boxes and concealed in an apartment of the Mansion while bags of sand took their place in the outer caskets. A mock funeral was held; the boxes were carried in a hearse to the graveyard and there deposited in the earth with the usual ceremonies. The course seemed necessary, because the enemies of Joseph and Hyrum had taken a ghastly oath to steal the remains.

At midnight the bodies were taken in their caskets from the Mansion House by Dimick B. Huntington, Edward Hunter, William D. Huntington, William Marks, Jonathan H. Holmes, Gilbert Goldsmith, Alpheus Cutler, Lorenzo D. Wasson, Philip B. Lewis and James Emmett to the Nauvoo House, the foundation of which was then built, and they were interred in the basement. Immediately afterward, a terrific storm of rain came on accompanied by thunder and lightning. The tears of heaven obliterated all traces of the newly dug graves, and the bodies remained there in safe repose until a later time when they were removed elsewhere.

The woe of the Saints cannot be described. They were menaced with extermination. Their Prophet and Patriarch were dead. Only two of the Apostles were there, and one of these was supposed to be dying.

The enemies of truth were sure that they had now destroyed the work. And yet it lives, greater and stronger after the lapse of years! It is indestructible for it is the work of God. And knowing that it is the eternal work of God, we know that Joseph Smith, who established it, was a Prophet holy and pure.

ANECDOTES AND SAYINGS OF THE PROPHET.

"Seek ye wisdom from the best books."

"The cause of human liberty is the cause of God."

"We will never be justly charged with the sin of ingratitude."

"Baptism is a covenant with God that we will do His will."

"All men will be raised from the grave by the power of God, having spirit in their bodies and not blood."

"Our affections should be placed upon God and His work more intensely than upon our fellow-beings."

"I will walk through the gates of heaven, and claim what I seal and those that follow me and my counsel."

"I understand some law, and more justice and know as much about the rights of American citizens as any man."

"All children are redeemed by the blood of Jesus Christ, and the moment they leave this world they are taken to the bosom of Abraham."

"The Lord once told me that what I asked for I should have. I have been afraid to ask God to kill my enemies, lest some of them should, peradventure, repent."

"Beware, oh earth! how you fight against the Saints of God and shed innocent blood; for, in the days of Elijah, his enemies came upon him, and fire was called down from heaven to destroy them."

"Sectarian priests cry out concerning me and ask: "Why is it that this babbler gets so many followers and retains them?" I answer: "It is because I possess the principle of love. All that I offer the world is a good heart and a good hand."

"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 asked a short time since for the Lord to deliver me out of the hands of the governor; and if it needs must be to accomplish it to take him away; and the next news that came pouring down from there was that Governor Reynolds had shot himself."

Speaking of the death of Judge Higbee, a just and good man, Joseph said:

"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 Elias Higbee has gone?"

At Far West, Missouri, on the 4th day of July, 1838, the liberty pole was struck by lightning and shattered into splinters. Joseph walked around on the fragments, saying:

"As that pole was splinted, so shall the nations of the earth be."

Soon after the nomination of the Prophet for the Presidency of the United States, Apostle George A. Smith related that Elder Farnham heard the people in St. Louis say:

"Things have come to a strange pass if Joseph Smith is elected President, he will raise the devil with Missouri; and if he is not elected he will raise the devil anyhow."

An angry sectarian in Kirtland commanded fire to come down out of heaven to consume the Prophet and his house. Joseph smiled and said:

"You are one of Baal's prophets; your God does not hear you."

A visitor, who remarked that the people had been gathered from the four quarters of the earth, of different races and creeds, asked the Prophet:

"Mr. Smith, how do you govern these people?"

"I teach them correct principles and they govern themselves."

"Salvation cannot come without revelation; it is in vain for any man to minister without it. No man is a minister of Jesus Christ without being a Prophet. No man can be a minister of Jesus Christ except he has the testimony of Jesus, and this is the spirit of prophecy."

The Prophet was preaching in Philadelphia, when a man called out for a sign and would not let Joseph proceed peaceably with his sermon. After having vainly warned the man of what Christ said concerning sign-seekers, the person still persisting, Joseph said to the congregation:

"This man is an adulterer."

"It is true," cried another, "for I caught him in the very act;" and the sign-seeker after wards confessed that the charge was correct.

"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."

"There are two Comforters spoken of. The first Comforter is the Holy Ghost. * * * Now what is this other Comforter? It is the Lord Jesus Christ Himself. When any man obtains this last Comforter he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him. They will take up their abode in him, and the visions of the heavens will be opened unto him and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions."

Sunday, March 10, 1844—"I prophesy in the name of the Lord that Christ will not come this year; and I also prophesy in the name of the Lord that Christ will not come in forty years; and if God ever spoke by my mouth He will not come in that length of time. Jesus Christ never did reveal to any man the precise time that He would come."

"The Savior, Moses and Elias, gave the keys of the Priesthood to Peter, James and John, on the Mount, when they were transfigured before Him. * * * How have we come at the Priesthood in the last days? It came down in regular succession. Peter, James and John had it given to them, and they gave it to others." [The Prophet and Oliver Cowdery].

The Laws, and Fosters, and Higbees had threatened to kill Joseph, alleging that he was a false Prophet and they would do well to rid the world of him. He preached a funeral sermon upon Elder King Follett, on Sunday, the 7th day of April, 1844. Referring to the murderous hate of his enemies he said:

"If any man is authorized to take away my life because he thinks and says I am a false teacher, then, upon the same principle, we should be justified in taking away the life of every false teacher; and where would be the end of blood? and who would not be the sufferer?

"But meddle not with any man for his religion; and all governments ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to tolerate and protect, right or wrong. Every man has a natural, and, in our country, a constitutional right to be a false prophet as well as a true prophet. If I show, verily, that I have the truth of God, and show that ninety-nine out of every hundred professing to be religious ministers are false teachers, having no authority, while they pretend to hold the keys of God's kingdom on earth, and was to kill them because they are false teachers, it would deluge the whole world with blood."

Elder O. B. Huntington relates the following circumstance, which was detailed to him by Father Zera Cole while they were at work in the Logan temple for the dead:

Brother Cole was with the Camp of Zion which went up to Missouri in 1834. While traveling across a vast prairie, treeless and waterless, they encamped at night after a long and wearisome day's march. They had been without water since early morning, and men and animals suffered greatly from thirst, for it had been one of the hottest days of June. Joseph sat in his tent door looking out upon the scene. All at once he called for a spade. When it was brought he looked about him and selected a spot, the most convenient in the camp for men and teams to get water. Then he dug a shallow well, and immediately the water came bubbling up into it and filled it, so that the horses and mules could stand upon the brink and drink from it. While the camp stayed there, the well remained full, despite the fact that about two hundred men and scores of horses and mules were supplied from it.

Elder William Cahoon also told Brother Huntington of this incident.

"There are but a few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is past or that which is to come, as it respects their relationship to God. * * * If a man learns nothing more than to eat, drink and sleep, and does not comprehend the designs of God, then the beast comprehends as much. If men do not comprehend the character of God they do not comprehend themselves. I want to go back to the beginning, and so lift your minds into a more lofty sphere and a more exalted understanding than what the human mind generally aspires to.

"I want to ask this congregation—every man, woman and child—to answer the question in their own hearts, what kind of a being is God? Ask yourselves; turn your thoughts into your hearts, and say if any of you have seen, heard or communed with Him. This is a question that may occupy your attention for a long time. I again repeat the question, What kind of a being is God? Does any man or woman know? The Scriptures inform us that 'This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.'"

On the 25th day of June, 1844, at about half past nine a. m., after repeated solicitations from the Prophet for a personal interview, Governor Ford came to Carthage jail, in company with Colonel Geddes, and the following conversation occurred, as reported by Apostle John Taylor:

Governor: "General Smith, I believe you have given me a general outline of the difficulties that have existed in the country in the documents forwarded to me by Dr. Bernhisel and Mr. Taylor; but, unfortunately, there seems to be a great discrepancy between your statements and those of your enemies. It is true that you are substantiated by evidence and affidavit, but for such an extraordinary excitement as that which is now in the country, there must be some cause, and I attribute the last outbreak to the destruction of the Expositor, and to your refusal to comply with the writ issued by Esq. Morrison. The press in the United States is looked upon as the great bulwark of American freedom, and its destruction in Nauvoo was represented and looked upon as a high-handed measure, and manifests to the people a disposition on your part to suppress the liberty of speech and of the press; this, with your refusal to comply with the requisition of a writ, I conceive to be the principal cause of this difficulty, and you are, moreover, represented to me as turbulent and defiant of the laws and institutions of our country."

General Smith: "Governor Ford, you, sir, as governor of this state, are aware of the prosecutions and persecutions that I have endured. You know well that our course has been peaceable and law-abiding, for I have furnished this state, ever since our settlement here, with sufficient evidence of my pacific intentions, and those of the people with whom I am associated, by the endurance of every conceivable indignity and lawless outrage perpetrated upon me and upon this people since our settlement here, and you yourself know that I have kept you well posted in relation to all matters associated with the late difficulties. If you have not got some of my communications, it has not been my fault.

"Agreeable to your orders, I assembled the Nauvoo Legion for the protection of Nauvoo and the surrounding country against an armed band of marauders, and ever since they have been mustered I have almost daily communicated with you in regard to all the leading events that have transpired; and whether in the capacity of mayor of the city, or lieutenant-general of the Nauvoo Legion, I have striven, according to the best of my judgment, to preserve the peace and administer even-handed justice to all; but my motives are impugned, my acts are misconstrued, and I am grossly and wickedly misrepresented. I suppose I am indebted for my incarceration here to the oath of a worthless man that was arraigned before me and fined for abusing and maltreating his lame, helpless brother.

"That I should be charged by you, sir, who know better, of acting contrary to law, is to me a matter of surprise. Was it the Mormons or our enemies who first commenced these difficulties? You know well we did not; and when this turbulent, outrageous people commenced their insurrectionary movements, I made you acquainted with them, officially, and asked your advice, and have followed strictly your counsel in every particular. Who ordered out the Nauvoo Legion? I did under your direction. For what purpose? To suppress these insurrectionary movements. It was at your instance, sir, that I issued a proclamation calling upon the Nauvoo Legion to be in readiness, at a moment's warning, to guard against the incursions of mobs, and gave an order to Jonathan Dunham, acting major-general, to that effect. Am I then to be charged with the acts of others; and because lawlessness and mobocracy abound, and I, when carrying out your institutions, to be charged with not abiding law? Why is it that I must be made accountable for other men's acts? If there is trouble in the country, neither I nor my people made it, and all that we have ever done, after much endurance on our part, is to maintain and uphold the constitution and the institutions of our country, and to protect an injured, innocent and persecuted people against misrule and mob violence.

"Concerning the destruction of the press to which you refer, men may differ somewhat in their opinions about it; but can it be supposed that after all the indignities to which we have been subjected outside, that this people could suffer such a set of worthless vagabonds to come into our city, and right under our own eyes and protection, vilify and calumniate not only ourselves, but the character of our wives and daughters, as was impudently and unblushingly done in that infamous and filthy sheet? There is not a city in the United States that would have suffered such an indignity for twenty-four hours. Our whole people were indignant, and loudly called upon our city authorities for a redress of their grievances, which if not attended to, they themselves would have taken the matter into their own hands, and have summarily punished the audacious wretches, as they deserved.

"The principles of equal rights that have been instilled into our bosoms from our cradles, as American citizens forbid us submitting to every foul indignity, succumbing and pandering to wretches so infamous as these. But, independent of this, the course that we pursued we considered to be strictly legal; for, notwithstanding the insult, we were anxious to be governed strictly by law, and therefore convened the city council; and, being desirous in our deliberations to abide law, summoned legal counsel to be present on the occasion.

"Upon investigating the matter we found that our city charter gave us power to remove all nuisances; and, furthermore, upon consulting Blackstone upon what might be considered a nuisance that distinguished lawyer, who is considered authority, I believe, in all our courts, states, among other things, that a libelous and filthy press may be considered a nuisance and abated as such.

"Here then one of the most eminent English barristers, whose works are considered standard with us, declares that a libelous and filthy press may be considered a nuisance, and our own charter, given us by the legislature of this state, gives us the power to remove nuisances; and by ordering that press abated as a nuisance, we conceived that we were acting strictly in accordance with law. We made that order in our corporate capacity, and the city marshal carried it out. It is possible there may have been some better way, but I must confess that I could not see it.

"In relation to the writ served upon us, we were willing to abide the consequences of our own acts, but were unwilling, in answering a writ of that kind, to submit to illegal exactions sought to be imposed upon us under the pretense of law, when we know they were in open violation of it.

"When that document was presented to me by Mr. Bettisworth, I offered in the presence of more than twenty persons, to go to any other magistrate, either in our city or Appanoose, or any other place where we should be safe, but we refused to put ourselves into the power of a mob.

"What right had that constable to refuse our request? He had none according to law; for you know, Governor Ford, that the statute law in Illinois is, that the parties served with the writ 'shall go before him who issued it, or some other justice of the peace.' Why, then, should we be dragged to Carthage, where the law does not compel us to go? Does not this look like many others of our prosecutions with which you are acquainted? And had we not a right to expect foul play?

"This very act was a breach of law on his part—an assumption of power that did not belong to him, and an attempt, at least, to deprive us of our legal and constitutional rights and privileges. What could we do under the circumstances different from what we did do? We sued for, and obtained a writ of habeas corpus from the municipal court, by which we were delivered from the hands of Constable Bettisworth, and brought before and acquitted by the municipal court.

"After our acquittal, in a conversation with Judge Thomas, although he considered the acts of the party illegal, he advised, that to satisfy the people, we had better go before another magistrate who was not in our Church.

"In accordance with his advice we went before Esq. Wells, with whom you are well acquainted: both parties were present, witnesses were called on both sides, the case was fully investigated, and we were again dismissed.

"And what is this pretended desire to enforce law, and these lying, base rumors put into circulation for, but to seek, through mob influence, under pretense of law, to make us submit to requisitions that are contrary to law, and subversive to every principle of justice?

"And when you, sir, required us to come out here, we came, not because it was legal, but because you required it of us, and we were desirous of showing to you and to all men that we shrink not from the most rigid investigation of our acts.

"We certainly did expect other treatment than to be immured in a jail at the instance of these men, and I think, from your plighted faith, we had a right to, after disbanding our own forces, and putting ourselves entirely in your hands: and now, after having fulfilled my part, sir, as a man and an American citizen, I call upon you, Governor Ford, and think that I have a right to do so, to deliver us from this place, and rescue us from this outrage that is sought to be practiced upon us by a set of infamous scoundrels."

Gov. Ford: "But you have placed men under arrest, detained men as prisoners, and given passes to others, some of which I have seen."

John P. Greene, City Marshal: "Perhaps I can explain. Since these difficulties have commenced, you are aware that we have been placed under very peculiar circumstances, our city has been placed under a very rigid police guard; in addition to this, frequent guards have been placed outside the city to prevent any sudden surprise, and those guards have questioned suspected or suspicious persons as to their business.

"To strangers, in some instances, passes have been given, to prevent difficulty in passing those guards. It is some of those passes that you have seen. No person, sir, has been imprisoned without a legal cause in our city."

Governor: "Why did you not give a more speedy answer to the posse that I sent out?"

General Smith: "We had matters of importance to consult upon. Your letter showed anything but an amicable spirit. We have suffered immensely in Missouri from mobs, in loss of property, imprisonment and otherwise.

"It took some time for us to weigh duly these matters. We could not decide upon matters of such importance immediately, and your posse were too hasty in returning. We were consulting for a large people and vast interests were at stake.

"We had been outrageously imposed upon, and knew not how far we could trust anyone; besides a question necessarily arose, how shall we come? Your request was that we should come unarmed. It became a matter of serious importance to decide how far promises could be trusted, and how far we were safe from mob violence."

Col. Geddes: "It certainly did look from all I have heard, from the general spirit of violence and mobocracy that here prevails, that it was not safe for you to come unprotected."

Governor: "I think that sufficient time was not allowed by the posse for you to consult and get ready. They were too hasty, but I suppose they found themselves bound by their orders. I think, too, there is a great deal of truth in what you say, and your reasoning is plausible: yet I must beg leave to differ from you in relation to the acts of the city council. That council in my opinion, had no right to act in a legislative capacity, and in that of the judiciary.

"They should have passed a law in relation to the matter, and then the municipal court, upon complaint, could have removed it; but for the city council to take upon themselves the law-making, and the execution of the law is, in my opinion, wrong; besides, these men ought to have had a hearing before their property was destroyed, to destroy it without was an infringement of their rights, besides, it is so contrary to the feelings of American people to interfere with the press.

"And furthermore, I cannot but think that it would have been more judicious for you to have gone with Mr. Bettisworth to Carthage, notwithstanding the law did not require it. Concerning your being in jail, I am sorry for that, I wish it had been otherwise. I hope you will soon be released, but I cannot interfere."

Gen. Smith: "Governor Ford, allow me, sir, to bring one thing to your mind, that you seem to have overlooked. You state that you think it would have been better for us to have submitted to the requisition of Constable Bettisworth, and to have gone to Carthage.

"Do you not know, sir, that that writ was served at the instance of an anti-Mormon mob, who had passed resolutions and published them to the effect that they would exterminate the Mormon leaders; and are you not informed that Captain Anderson was not only threatened when coming to Nauvoo, but had a gun fired at his boat by this said mob in Warsaw, when coming up to Nauvoo, and that this very thing was made use of as a means to get us into their hands, and we could not, without taking an armed force with us, go there without, according to their published declarations, going into the jaws of death?

"To have taken a force would only have fanned the excitement, as they would have stated that we wanted to use intimidation, therefore we thought it the most judicious to avail ourselves of the protection of the law."

Governor: "I see, I see."

Gen. Smith: "Furthermore, in relation to the press, you say that you differ from me in opinion; be it so, the thing, after all, is only a legal difficulty, and the courts, I should judge competent to decide on that matter.

"If our act was illegal, we are willing to meet it, and although I cannot see the distinction that you draw about the acts of the city council, and what difference it could have made in point of fact, law or justice, between the city council's acting together or separate, or how much more legal it would have been for the municipal court, who were a part of the city council, to act separate, instead of with the councillors.

"Yet, if it is deemed that we did wrong in destroying that press, we refuse not to pay for it, we are desirous to fulfill the law in every particular, and are responsible for our acts.

"You say that the parties ought to have a hearing. Had it been a civil suit, this of course would have been proper; but there was flagrant violation of every principle of right, a nuisance, and it was abated on the same principle that any nuisance, stench or putrefied carcass would have been removed.

"Our first step, therefore, was to stop the foul, noisome, filthy sheet, and then the next, in our opinion, would have been to have prosecuted the man for a breach of public decency.

"And furthermore, again, let me say, Governor Ford, I shall look to you for our protection. I believe you are talking of going to Nauvoo; if you go, sir, I wish to go along. I refuse not to answer any law, but I do not consider myself safe here."

Governor: "I am in hopes that you will be acquitted; but if I go, I will certainly take yon along. I do not, however, apprehend danger, 1 think yon are perfectly safe, either here or anywhere else. I cannot, however, interfere with the law. I am placed in peculiar circumstances, and seem to be blamed by all parties."

Gen. Smith: "Governor Ford, I ask nothing but what is legal. I have a right to expect protection, at least from you; for, independent of law, you have pledged your faith, and that of the state for my protection, and I wish to go to Nauvoo."

Governor: "And you shall have protection, General Smith. I did not make this promise without consulting my officers, who all pledged their honor to its fulfillment. I do not know that I shall go tomorrow to Nauvoo, but if I do, I will take you along."

The governor Left after saying that the prisoners were under his protection, and again pledging himself that they should be protected from violence, and telling them that if the troops marched the next morning to Nauvoo, as he then expected, they would probably be taken along, in order to ensure their personal safety.

APPENDIX.

NOTE 1.

FAMILY OF JOSEPH SMITH, SEN.

NO.	NAME.	WHEN BORN.	WHERE BORN.	WHEN DIED.	WHERE DIED.	FATHER'S NAME.	MOTHER'S NAME.
1	Alvin Smith	11 Feb. 1799	Tunbridge, Orange Co. Vt.	19 Nov. 1823	Palmyra, Ontario, N. Y.	Joseph Smith, Sr.	Lucy Mack.
2	Hyrum Smith	9 Feb. 1800	Tunbridge, Orange Co. Vt.	27 June 1844	Carthage, Hancock, Ill.	do.	do.
3	Sophronia Smith	18 May 1803	Tunbridge, Orange Co. Vt.		Coalchester, McDonough, Illinois.	do.	do.
4	Joseph Smith	23 Dec. 1805	Sharon, Windsor Co. Vt.	27 June 1844	Carthage, Hancock, Ill.	do.	do.
5	Samuel H. Smith	13 Mar. 1808	Tunbridge, Orange Co. Vt.	30 July 1844	Nauvoo, Hancock, Ill.	do.	do.
6	Ephraim Smith	13 Mar. 1810		24 Mar. 1810		do.	do.
7	William Smith	13 Mar. 1811	Royalton, Vt.		Still living 1888.	do.	do.
8	Catherine Smith	8 July 1812	Lebanon, New Hampshire.			do.	do.
9	Don Carlos Smith	25 Mar. 1816	Palmyra, Ontario Co. N. Y.	Aug. 1841	Nauvoo, Hancock, Ill.	do.	do.
10	Lucy Smith	18 July 1821			Coalchester, McDonough, Illinois.	do.	do.

FAMILY OF HYRUM SMITH.

NO.	NAME.	WHEN BORN.	WHERE BORN.	WHEN DIED.	WHERE DIED.	FATHER'S NAME.	MOTHER'S NAME.
1	Lovina Smith	16 Sept. 1827		8 Oct. 1876	Farmington, Davis, Ut.	Hyrum Smith	Jerusha Barden
2	Mary Smith	27 June 1829				do.	do.
3	John Smith	22 Sept. 1832	Kirtland, Ohio.			do.	do.
4	Hyrum Smith	27 Apr. 1834	Kirtland, Ohio.	1843	Nauvoo, Hancock, Ill.	do.	do.
5	Jerusha Smith	13 Jan. 1836	Kirtland, Ohio.			do.	do.
6	Sarah Smith	2 Oct. 1837	Kirtland, Ohio.	6 Nov. 1876	Ogden, Weber, Utah.	do.	do.
7	Joseph F. Smith	13 Nov. 1838	Far West, Caldwell, Mo.			do.	Mary Fielding
8	Martha Ann Smith	14 May 1841	Nauvoo, Hancock, Ill.			do.	do.

FAMILY OF JOSEPH SMITH, THE PROPHET.

NO.	NAME.	WHEN BORN.	WHERE BORN.	WHEN DIED.	WHERE DIED.	FATHER'S NAME.	MOTHER'S NAME.
1	Julia M. Smith (adopted daughter)	30 Apr. 1831	Ohio.			Joseph Smith, Jun.	Emma Hale
2	Joseph Smith	6 Nov. 1832	Kirtland, Ohio.			do.	do.
3	Fredk. G. W. Smith	20 June 1836	Kirtland, Ohio.	1862	Nauvoo, Hancock, Ill.	do.	do.
4	Alex H. Smith	2 June 1838	Far West, Caldwell, Mo.			do.	do.
5	Don Carlos Smith	13 June 1840	Nauvoo, Hancock, Ill.	Aug. 1841	Nauvoo, Hancock, Ill.	do.	do.
6	David Hyrum Smith	18 Nov. 1844	Nauvoo, Hancock, Ill.			do.	do.

NOTE 2.

"As you pass on the mail road from Palmyra, Wayne County, to Canandaigua, Ontario County, New York, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large, perhaps, as any in that country.

"The north end rises quite suddenly until it assumes a level with the more southerly extremity, and I think I may say, as elevation higher than at the south, a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually, until the surface assumes its common level, or is broken by other smaller hills or ridges, water courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveler as he passes by. The north end (which has been described as rising suddenly above the plain) forms a promontory without timber, but covered with grass. As you pass to the south you soon come to scattering timber, the surface having been cleared by art or wind; and a short distance further left, you are surrounded with the common forest of the country. It is necessary to observe that even the part cleared was only occupied for pasturage; its steep ascent and narrow summit not admitting the plow of the husbandman with any degree of ease or profit. It was at the second mentioned place, where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when I visited the place in the year 1830, there were several trees standing—enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass, which was also the case when the record was first found."

NOTE 3.

The record of these inhuman proceedings is made up mainly from the mobs' own official report of their doings.

NOTE 4.

The revelation in our day of the doctrine of baptism for the dead may be said to have constituted a new epoch in the history of our race. At the time the Prophet Joseph received that revelation the belief was general in Christendom that at death the destiny of the soul was fixed irrevocably and for all eternity. If not rewarded with endless happiness, then endless torment was its doom, beyond all possibility of redemption or change. The horrible and monstrous doctrine, so much at variance with every element of divine justice, was generally believed, that the heathen nations who had died without a knowledge of the true God and the redemption wrought out by His Son, Jesus Christ, would all be eternally consigned to hell. The belief upon this point is illustrated by the reply of a certain Bishop to the inquiry of the king of the Franks, when the king was about to submit to baptism at the hands of the Bishop. The king was a heathen, but had concluded to accept the form of religion then called Christianity. The thought occurred to him that if baptism was necessary for his salvation what had become of his dead ancestors who had died heathens. This thought framed itself into an inquiry which he addressed to the Bishop. The prelate, less politic than many of his sect, bluntly told him they had gone to hell. "Then, by Thor, I will go there with them," said the king, and thereupon refused to accept baptism or to become a Christian.

When the Latter-day Saints received the gospel, and learned that there is but one way by which men can be saved, their thoughts turned to their dead ancestry. What would be their fate in the great hereafter? In many cases they knew their parents, grandparents and other relatives, had been persons who conscientiously lived up to the light they had received and served God to the best of their ability. The words of the Prophet Malachi as quoted by the angel Moroni to the Prophet Joseph, were literally fulfilled:

Behold, I will reveal unto you the Priesthood, by the hand of Elijah the Prophet, before the coming of the great and dreadful day of the Lord.

And he shall plant in the hearts of the children, the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so the whole earth would be utterly wasted at His coming.

As predicted, Elijah, the Prophet did come. The hearts of the fathers were turned to the children, and the children to the fathers, according to the promise. Then came the revelation of God's plan for the salvation of the dead who had passed away without the opportunity of receiving the ordinances of the gospel, administered by those whom God had authorized to perform them in His name. Peter's words were explained, where he says:

For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Also Paul's to the Corinthians, in which he alludes to baptism for the dead:

Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?

God's justice and mercy were vindicated. The comprehensive and far-reaching character of the atonement of the Lord Jesus was made plain, and the children of men had renewed cause to extol the glorious plan of salvation provided for the redemption of the human family. Jesus had died for all. His vicarious atonement had broken the bands of death. In a limited sphere, by the revelation of the sublime doctrine of baptism for the dead, His brethren and sisters had the glorious privilege accorded them of becoming saviors, and contributing to the general salvation of the race. They, also, could, vicariously, officiate for those who had died without the opportunity of obeying baptism and other ordinances essential to salvation, administered by legally authorized servants of God.

NOTE 5.

The Illinois Springfield Register said of the Prophet's candidacy:

GENERAL JOSEPH SMITH A CANDIDATE FOR PRESIDENT.

It appears by the Nauvoo papers that the Mormon Prophet is actually a candidate for the Presidency. He has sent us his pamphlet, containing an extract of his principles, from which it appears that he is up to the hub for a United States bank and a protective tariff. On these points he is much more explicit than Mr. Clay, who will not say that he is for a bank, but talks all the time of restoring a national currency. Nor will Mr. Clay say what kind of a tariff he is for. He says to the south that he has not sufficiently examined the present tariff, but thinks very likely it could be amended.

General Smith professes no such fastidious delicacy. He comes right out in favor of a bank and a tariff, taking the true Whig ground, and ought to be regarded as the real Whig candidate for President, until Mr. Clay can so far recover from his shuffling and dodging as to declare his sentiments like a man.

At present we can form no opinion of Clay's principles, except as they are professed by his friends in these parts.

Clay himself, has adopted the notion which was once entertained by an eminent grammarian, who denied that language was intended as a means to express one's ideas but insisted that it was invented on purpose to aid us in concealing them.

The Iowa Democrat said:

A NEW CANDIDATE IN THE FIELD.

We see from the Nauvoo Neighbor that General Joseph Smith, the great Mormon Prophet, has become a candidate for the next Presidency. We do not know whether he intends to submit his claims to the National convention, or not; but, judging from the language of his own organ, we conclude that he considers himself a full team for all of them.

All that we have to say on this point is, that if superior talent, genius and intelligence, combined with virtue, integrity and enlarged views, are any guarantee to General Smith's being elected, we think that he will be a full team of himself.

The Missouri Republican believes that it will be death to Van Buren, and all agree that it must be injurious to the Democratic ranks, inasmuch as it will throw the Mormon vote out of the field.

TRANSCRIBER'S NOTE

Various dates in the Appendix tables appear to be incorrect, but were left as they appear in the original text.