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.