HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS
PERIOD I.
History of Joseph Smith, the Prophet,
By Himself.
Volume VI.
An Introduction and Notes
By
B. H. Roberts
Published by the Church.
Salt Lake City, Utah,
1912.
TABLE OF CONTENTS.
VOLUME VI.
The Time Period.
Why the Latter-day Saints were Welcomed to Illinois.
Nauvoo as a Possible Manufacturing Center.
Educational Measures at Nauvoo.
Jealousy of Nauvoo's Promising Greatness.
The Character of the People of Western Illinois.
Educational Status of the People of Western Illinois.
The Political Phase.
Mischief Arising from False Legal and Political Counsel.
Subserviency of Politicians and Lawyers.
The Fate of a Balance of Power Factor in Politics.
Joseph Smith's Candidacy for the Presidency.
Missouri as a Factor in the Affairs of Nauvoo.
Apostate Conspirators at Nauvoo.
The Expositor Affair.
The Appeal to the Mob Spirit.
The Prophet's Nobility in the Hour of Trial.
Teacher.
Prophet and Patriarch.
AN ESTIMATE OF THE PROPHET JOSEPH AS A RELIGIOUS LEADER—ANTI-MORMON MEETING AT CARTHAGE—HISTORICAL SKETCH—IMPORTANT CONFERENCE OF THE TWELVE HELD IN BOSTON.
Minutes of the Manchester Conference.
"Joe Smith, the Mormon Prophet."
Preamble and Resolutions.
Historical Sketch of the Church of Jesus Christ of Latter-day Saints.
Important Conference of the Twelve held at Boylston Hall, Boston.
MOVEMENTS OF APOSTLES IN THE EAST—THE NAUVOO MANSION—ROCKWELL ACQUITTED—SPECIAL CONFERENCE AT NAUVOO—DISCOURSE OF THE PROPHET ON THE DEMISE OF JAMES ADAMS.
The Drought of 1843.
Woodruff in a Train Wreck.
Nauvoo and Joseph Smith.
The Prophet on Socialism.
"Nauvoo Mansion."
"Nauvoo Mansion" made a Hotel.
Legion Parade and Inspection.
Letter of Governor Ford to the Prophet.
Conference in Nova Scotia.
Porter Rockwell.
Pacific Island Mission.
Report from the Pinery.
Stewardship vs. Common Stock.
Concerning Horse Thieves.
Meeting of a Special Council.
Who shall be our next President?.
The Appointment of a Mission to Russia.
Movements of Apostles in the East.
Pleasure Party and Dinner at the Nauvoo Mansion.
Anti-Mormonism.
Elder Reuben Hedlock to the First Presidency.
The Prophet's Visit with Justin Butterfield.
Instructions Respecting Plurality of Wives.
The Prophet's Dissatisfaction with Sidney Rigdon.
Minutes of a Special Conference.
The Prophet's Remarks on the Demise of James Adams.
Pacific Island Mission Embarks.
ANCIENT RUINS IN AMERICA, BOOK OF MORMON EVIDENCES—THE PROPHET ON THE U. S. CONSTITUTION AND THE BIBLE—MISREPRESENTATIONS CORRECTED—LETTER TO THE U. S. PRESIDENTIAL CANDIDATES—THE PROPHET'S ADDRESS TO THE SAINTS.
Ancient Ruins—Introduction.
Letter—H. R. Hotchkiss to Joseph Smith.
Letter—Joseph Smith to H. R. Hotchkiss.
Location of the Mind.
The Prophet on the Constitution of the United States and the Bible—Temporal Economies.
The Prophet's Visit to Macedonia.
Misrepresentations Corrected.
Labors of the Apostles in the East.
Hyrum Smith Appointed on Temple Committee.
Letter—Joseph L. Heywood to Joseph Smith.
Letters to Candidates for Presidency of the U. S. Decided upon.
An Epistle of the Twelve to the Elders and Churches Abroad.
President Smith's Letter to John C. Calhoun, and other Presidential Candidates.
Post Script to Van Buren.
Work in the British Mission.
The Prophet's Anxiety Concerning the History of the Church.
Preliminary Steps to Publishing Nauvoo Edition of Doctrine and Covenants.
Communication of President Joseph Smith to the Saints.
CORRESPONDENCE BETWEEN JAMES ARLINGTON BENNETT AND PRESIDENT JOSEPH SMITH—RENEWAL OF PETITIONS TO CONGRESS FOR REDRESS OF MISSOURI GRIEVANCES—PRESIDENT JOSEPH SMITH'S APPEAL TO THE GREEN MOUNTAIN BOYS, VERMONT—STATUS OF THE NAUVOO LEGION IN ILLINOIS MILITIA.
Prosperity of the Work in England.
Letter—James Arlington Bennett to President Joseph Smith.
Letter—President Joseph Smith to James Arlington Bennett.
Grammar for the Egyptian Language Suggested.
Meeting at the Prophet's Home.
Canal Around the Des Moines Rapids.
The Prophet's Stand on Chastity and General Morality.
Letter—Brigham Young in Behalf of the Twelve to Elder John E. Page, Appointing him to go to Washington.
Renewal of Petitions to Congress.
"Memorial."
Activities in Renewal of Appeals to Congress.
President Smith's Appeals to his Native State—Vermont.
Letter: W. L. D. Ewing, State Auditor, to Major John Bills—Legion Affairs.
Letter: J. Lamborn, Attorney General of Illinois, on Above.
Letter: J. N. McDougal to State Auditor.
THE AVERY KIDNAPPING—DEFENSIVE PREPARATIONS AGAINST MISSOURI MOBS—APPEALS TO THE GENERAL GOVERNMENT FOR PROTECTION—NAUVOO LEGION OFFERED AS UNITED STATES TROOPS.
Progress of the Work.
Hyrum Smith meets with an Accident.
Number of the Prophet's Vexations Lawsuits.
Chapman's Affidavit in the Avery Case.
Letter: President Joseph Smith to Governor Ford.
Public Meeting at Nauvoo.
Resolutions.
Provisions for German Meetings.
Precautionary Steps Against Missouri Invasions.
Richards and Lewis Affidavit.
An Order to the City Marshal.
The City Marshal's Reply.
Mayor's Order to the Commander of the Nauvoo Legion.
Special Ordinance in the Prophet's Case, vs. Missouri.
Petition for Nauvoo to be Placed Under the General Government.
Public Meeting at Nauvoo.
Letter of Wilson Law to Joseph Smith.
Avery Case—a Reminiscence of Missouri Days.
Affidavit of Sissiou Chase.
Letter: Joseph Smith to Governor Ford.
Nauvoo's Police Force Enlarged.
Letter: Joseph Smith to John Smith.
Ordinance Enlarging Police Force.
Ordinance on the Personal Sale of Liquors.
Public Meeting at Nauvoo—the Aggressions of Missouri.
Letter: Governor Ford to President Smith.
Comment of the Prophet on Gov. Ford's attitude.
A Sudden Illness of the Prophet.
Comment on Appeal to the General Government for Protection.
The Trial of John Elliott.
Legion Aid Applied for.
Detachment of the Legion Ordered into Service.
Affidavit of Willard Richards that Nauvoo was in Danger.
Legion Ordered into Service—Moves and Counter Moves of Forces.
Strange Celestial Phenomena of 1860.
Affidavit of Amos Chase.
Affidavit of Philander Avery.
Affidavit of the Hamiltons.
MEMORIAL OF CITY COUNCIL TO CONGRESS ANENT MISSOURI AFFAIRS—ROCKWELL RETURNS TO NAUVOO—RECITAL OF HIS ADVENTURES—AVERY'S ACQUITTAL BY MISSOURI'S COURTS—NAUVOO'S POLICE FORCE INCREASED PUBLICATION ON MORMONISM, PRO ET CON—1843.
The Prophet for a Clean, Orderly City.
Memorial of the City Council to Congress.
An Ordinance.
Letter: W. W. Phelps to J. White.
Attitude of Prophet on Mobocracy and Politics.
A Christmas Serenade.
Rockwell's Return to Nauvoo.
Rockwell's Experience in Missouri.
Release of Daniel Avery.
A Plan for Women's Subscription to the Temple.
Prophet's Joy at the Return of Rockwell and Avery.
Mr. Rockwell—Editorial.
Affidavit of Orson Hyde.
Affidavit of Daniel Avery.
Joseph H. Jackson—Prophet's Interview with.
Police Force of Nauvoo Increased.
Address of the Mayor to the Nauvoo Public.
The Mayor Blesses the Police.
Letter to Governor Ford.
Pro et con Mormonism, Publications.
PRESIDENT SMITH'S CORRESPONDENCE WITH JOHN C. CALHOUN—CARTWRIGHT DROWNING CASE, ENGLAND—CITY GUARDS INCREASED—FEARS OF LAW AND MARKS—INVESTIGATION BY THE CITY COUNCIL—RESISTANCE OF OFFICERS AT CARTHAGE—ANTI-MORMON OBJECTIONS TO CITY ORDINANCES—THE PROPHET'S DIFFICULTIES WITH FRANCIS M. HIGBEE—REGULATIONS FOR THE SALE OF SPIRITUOUS LIQUORS.
New Years at Mansion.
Letter: John C. Calhoun to Joseph Smith.
Letter: Joseph Smith to John C. Calhoun.
Release of Pugmire and Cartwright from Prison, England.
Cartwright—Drowning.
Difficulty of William Law et al. with the Police.
Reconciliation of the Prophet and William Law.
Repartee of Joseph and Emma Smith.
Alarm of William Marks.
Special Sessions of the City Council.
Reflections of the Prophet as to Traitors in High Places.
Disgraceful Affair at Carthage.
John Smith, Uncle of the Prophet, Ordained a Patriarch.
Special Sessions of City Council—Complaints of Carthage Citizens Considered.
Complaints of F. M. Higbee Against the Prophet.
Conference in Michigan.
Threats of Francis M. Higbee.
Letter: the Twelve Apostles to the Saints at Morley Settlement—Material Help Asked for.
Appeal to the State of Maine.
Francis M. Higbee on Trial—Reconciliation with the Prophet.
An Ordinance Concerning the Sale of Spirituous Liquors.
An Ordinance Concerning Witnesses and Jurors' Fees.
Assault upon Nelson Judd.
PRESENTATION OF THE BOOK OF MORMON TO QUEEN VICTORIA—THE SEALING POWERS OF THE PRIESTHOOD—GOVERNOR FORD'S WARNING TO THE PEOPLE OF HANCOCK COUNTY—APOSTROPHE TO MISSOURI—JOSEPH SMITH NOMINATED FOR PRESIDENT OF THE UNITED STATES—HIS VIEWS ON THE POWERS AND POLICY OF THE GOVERNMENT OF THE UNITED STATES.
"Stanzas."
Discourse: The Sealing Power in the Priesthood.
Nauvoo Mansion Leased.
Sale of the Printing Establishment to John Taylor.
Importance of Elders Keeping Journals.
The Presidential Election Considered.
The Prophet on the Campaign.
Commencement of Prophet's Views on Powers and Policy of U.S.
Governor Ford's Warning to the People.
Winchester's Mission to Warsaw.
Preparation of Rigdon's Appeal to Pennsylvania.
"Missouri."
An Appeal to Massachusetts—Phinehas Richards.
The Prophet's Dream—Troubled Waters Overcome.
Mormon Improvement.
The 144,000 Selection Begun.
Architecture of the Nauvoo Temple.
Originality of The Prophet's Bank Views.
Views of the Powers on the Government of the United States—Joseph Smith.
COMMENTS ON CANDIDACY OF JOSEPH SMITH FOR PRESIDENT OF THE UNITED STATES—TENDERS OF PEACE TO MISSOURI—PRELIMINARY STEPS TO WESTERN MOVEMENT OF THE CHURCH—JAMES A. BENNETT AND VICE-PRESIDENCY.
Views of the Prophet on his Candidacy for President of United States.
Public Meeting.
Letter: Joseph Smith to Joseph L. Heywood.
Who shall be our Next President?.
Pacific Inuendo.
Anti-Mormon Convention at Carthage.
Delegation from Lyman Wight on Indian Affairs.
Western Movement for the Church Contemplated.
The Prophet on the Necessity of Complete Obedience to God.
Minutes of a Council of the Twelve.
The Western Exploring Equipment.
A Prophecy of the Deliverance of the Saints.
The Case of Botswick's Slander of Hyrum Smith.
For President, Joseph Smith.
A Reply Sketched to Cassius M. Clay.
The High Council to the Saints in Nauvoo.
Minutes of a Council Meeting.
Letter: Willard Richards to James Arlington Bennett.
URGING THE BUILDING OF THE TEMPLE—TENDERS OF PEACE TO MISSOURI—PROPHET'S DISCOURSE ON ELIAS, ELIJAH, MESSIAH—LYMAN WIGHT'S PROPOSAL OF A SOUTHWEST MOVEMENT FOR THE CHURCH.
Special Session of the City Council.
Packard's Memorial to Legislature of Massachusetts.
Minutes of a General Meeting in the Interest of the Temple.
Arrival of William Kay and Company of English Saints.
James A. Bennett Ineligible for Vice-President U. S.
A Friendly Hint to Missouri.
St. Louis' Comment on the Prophet's Candidacy.
Copeland, Tennessee, Considered as Candidate for Vice-President.
Matter of Wharfage.
Death of King Follett.
King Follett's Biography.
Discourse of the Prophet on.
Letter: Lyman Wight to the First Presidency.
Letter: Lyman Wight to President Joseph Smith Suggesting a Southwest Movement for the Church.
Special Council Meeting on Wight and Miller Letters.
ORSON PRATT SENT TO WASHINGTON AS AGENT OF NAUVOO—AMOS FIELDING TO ENGLAND, DITTO—COMMENT ON THE CANDIDACY OF JOSEPH SMITH FOR PRESIDENT OF THE U.S.—CONSPIRACY OF THE LAWS, HIGBEES, FOSTERS ET AL AGAINST JOSEPH SMITH—THE PROPHET'S MEMORIAL TO CONGRESS—OCCUPATION OF THE WEST CONTEMPLATED.
Credentials of Orson Pratt as Agent for the City of Nauvoo.
Co-operative Store Planned.
Credentials of Elder Amos Fielding on Departing for England.
John Wilkie, the Blessing upon him.
Status of Nauvoo in the Spring of 1844.
Wind Storm at Nauvoo.
General Joseph Smith a Candidate for President.
New Candidate in the Field.
Origin of Memorial to Congress.
The Seventies' Hall, Instruction on Rebuilding.
President Smith's Interview with Mrs. Foster.
Discourse of President Smith—Conspiracies in Nauvoo.
Progress on Memorial to Congress.
The Prophet's Memorial to Congress.
Ordinance.
Affidavit of Abiathar B. Williams.
Affidavit of M. G. Eaton.
The Robbery at Rollasson's Store in Nauvoo.
Memorial to the President of the United States.
Credentials of Orson Hyde.
THE AUTHORITIES OF NAUVOO vs. THE HIGBEES ET AL.—DEDICATION OF THE MASONIC HALL—THE CHURCH CONFERENCE IN APRIL, 1844—ADDRESS OF PRESIDENT DISNEY RIGDON.
Comments on the Negro Chism's Case.
The Higbee Brothers in Trouble.
Counter Move of the Higbees.
Conference in New York.
General Conference Minutes of the Church.
Opening Address of President Joseph Smith.
Elder Sidney Rigdon.
CONFERENCE OF THE CHURCH, APRIL, 1844, CONTINUED—ADDRESS OF PATRIARCH HYRUM SMITH—THE BUILDING OF THE TEMPLE.
Address of Elder Hyrum Smith, Patriarch of the Church—Plans suggested to secure Means for Completing the Nauvoo Temple.
GENERAL CONFERENCE FOR APRIL, 1844, (CONCLUDED)—THE ANNOUNCEMENT THAT THE WHOLE LAND OF AMERICA IS ZION—INSTRUCTIONS TO ELDERS SET APART FOR MISSIONS—A GENERAL CONFERENCE IN ENGLAND.
President Joseph Smith's Remarks—the whole of America Zion.
Special Meeting of Elders.
Address of Brigham Young.
North and South America Zion.
Address of Hyrum Smith, the Patriarch.
Address of Heber C. Kimball.
Brigham Young's Instruction to the Elders.
Comment of President Smith on the Conference.
A General Conference in England.
DIFFICULTIES WITH THE HIGBEES AND FOSTERS, CONFERENCES APPOINTED BY THE TWELVE THROUGHOUT THE UNITED STATES—INSTRUCTIONS TO REUBEN HEDLOCK, PRESIDENT OF THE BRITISH MISSION—PREPARATIONS FOR ENLARGEMENT OF THE WORK—FRANCIS M. HIGBEE'S SUIT AGAINST PRESIDENT SMITH—THE PROPHET RELEASED.
Excommunication of the Laws Fosters, et al.
Violence of the Fosters and Higbees.
The Foster-Higbee Embroilment.
Letter: Brigham Young and Willard Richards to Reuben Hedlock.
Letter: Parley P. Pratt to Joseph Smith, et al.
The Prophet's Petition for Writ of habeas corpus.
Order of the Municipal Court.
The People of the State of Illinois to the Sheriff of Hancock County.
ADDRESS OF THE PROPHET—HIS PROPHETIC CALLING AND THE RESURRECTION—STATUS OF AFFAIRS AT NAUVOO—HYDE'S REPORT FROM WASHINGTON OF THE WESTERN MOVEMENT—OREGON.
Theatricals in Nauvoo.
President Joseph Smith's Address—Defense of his Prophetic Calling.
Nauvoo and President Smith—Neighbor Editorial.
Letter: Elder Orson Hyde's Report of Labors in Washington.
Letter: Orson Hyde's Second Letter from Washington Anent the Western Movement of the Church.
Letter: Henry Clay to the Prophet.
The Prophet's Answer to Clay's Letter.
Status of Affairs at Nauvoo.
Withdrawal of William Smith as Candidate from the Legislature.
Session of Municipal Court—Case of Jeremiah Smith.
Letter: William Clayton, Describing the Farcical Proceedings of the Court at Dixon in the Case of Joseph Smith.
Steamboat Election.
THE STATE PRESIDENTIAL CONVENTION AT NAUVOO—THE STATES REPRESENTED—SPEECH OF JOHN S. REID, ESQ.—EARLY DAYS WITH THE PROPHET.
State Convention at Nauvoo.
Resolutions.
Synopsis of the Remarks of Hon. John S. Reid.
CHARGES AGAINST PRESIDENT SMITH BEFORE THE CIRCUIT COURT—HIS VOLUNTARY APPEARANCE AT COURT—TREATMENT—RETURN TO NAUVOO.
Court Session at Carthage.
Letter: George A. Smith to Times and Seasons.
Visit of Sac and Fox Indians to Nauvoo.
Address of the Prophet to the Indians.
Hyrum's Caution to the Prophet on the Freedom of Speaking.
Letter: Central Campaign Committee to Hugh Clark, Esq.
Reported Indictment of the Prophet.
Letter: Willard Richards to Orson Hyde.
Editorial Comment.
Conference in Jefferson Co., N. Y.
Conference, Dresden, Tenn.
Threat to Kidnap Jeremiah Smith.
President Smith Voluntarily Goes to Carthage to Meet Indictments.
The Return to Nauvoo.
CASE OF JEREMIAH SMITH BEFORE MUNICIPAL COURT AT NAUVOO—AFFIDAVITS OF CRIMES OF CHAUNCEY L. HIGBEE—APPEARANCE OF THE "EXPOSITOR."
Arrest of Jeremiah Smith by U. S. Authority.
Letter: D. S. Hollister to Joseph Smith.
Municipal Court—Case of Jeremiah Smith.
Municipal Court Minutes in the Case of Jeremiah Smith.
Letter: Joseph Sith to Judge Pope, Introducing Jeremiah Smith.
Affidavit: H. T. Hugins Anent Threat to Bring Dragoons Against Nauvoo.
Joel H. Walker to Joseph Smith—Proposes to Join Prophet in Western Volunteer Movement.
Letter: Joseph Smith to Joel H. Walker.
Conference at Kalamazoo, Michigan.
Conference at Glasgow, Scotland.
Letter: "Horace" to President Joseph Smith—Threatened Invasion of Nauvoo.
Letter: Joseph and Hyrum Smith to Mr. Tewkesbury—Seeking to Restore Latter to Fellowship.
Prosecution of the Laws and Fosters Discussed.
Letter: Joseph Smith to I. Daniel Rupp—Book on Religious Sects.
Prophet's Conversation with Dr. Foster.
First Number of the Expositor.
Conference at Pleasant Valley Michigan.
THE DESTRUCTION OF THE "NAUVOO EXPOSITOR"—PROCEEDINGS OF THE NAUVOO CITY COUNCIL AND MAYOR.
Nauvoo Expositor Before Nauvoo City Council.
Ordinance on Libels.
Ordinance Concerning Libels and for Other Purposes.
Synopsis of Proceedings in the City Council Against the Nauvoo Expositor.
Prospectus of the Nauvoo Expositor.
Proclamation.
Letter: L. W. Hickock to Joseph Smith—Probability of Indictment of the Prophet et al. at Springfield.
Letter: H. T. Hugins to Joseph Smith—Warning the Prophet of Probable Indictment.
PRESIDENT SMITH ARRESTED FOR RIOT IN RELATION TO "EXPOSITOR" AFFAIR—HABEAS CORPUS PROCEEDINGS BEFORE MUNICIPAL COURT—A CALL FROM ARKANSAS—THE PROPHET'S DREAMS—MASS MEETING AT WARSAW—LETTERS TO GOVERNOR FORD ON "EXPOSITOR" AFFAIR.
The People of the State of Illinois to all Constables, Sheriffs and Coroners of the State.
The Prophet Asserts his Rights Under the Law.
The Prophet's Petition for Writ of habeas corpus.
Petition of the Prophet Granted.
Hearing on the Expositor Affairs Before the Municipal Court at Nauvoo.
Letter: Washington Tucker to President Smith—Asking that Elders be Sent to Arkansas.
Letter: Joseph Smith to Washington Tucker, Promising that an Elder should be Sent.
Retributive Justice.
Further Action of Municipal Court on Expositor Case.
The Prophet's Dreams on Condition of Apostates at Nauvoo.
Threats of Carthage Mob Against Nauvoo.
Mass Meeting at Warsaw.
Letter: Joseph Smith to Governor Ford—Explaining Action of City Council in Proceedings in Expositor Affairs.
Letter: John M. Bernhisel to Governor Ford—Confirming Correctness of the Prophet's Report of Expositor Affairs.
Letter: Wakefield to Governor Ford—Anent the Expositor Affair.
The Prophet's Advice on Giving up Arms.
Letter: A. Ladd to Joseph Smith.
DISCOURSE OF THE PROPHET—THE GODHEAD—THE MOB UPRISING—ARREST OF PRESIDENT SMITH ET AL. OVER THE "EXPOSITOR" AFFAIR BEFORE ESQUIRE WELLS.
Conference in Michigan.
Sermon by the Prophet—the Christian Godhead—Plurality of Gods.
Advice of Judge Thomas on Expositor Affair.
Inquiry of Delegation from Madison.
Letter: Joseph Smith to Governor Ford—Inviting the Governor to Nauvoo.
Affidavit: Mob Movements.
Letter: Isaac Morley to Joseph Smith—Mob Threats.
Letter: Joseph Smith to Isaac Morley—Instructions on Resisting Mob.
Minutes of a Public Meeting at Nauvoo.
Proclamation.
Letter: John Smith to Joseph Smith, Accompanying Delegation to the Prophet.
Letter: Joseph Smith to John Smith—Instructions in Case of Mob Violence.
Letter: Hyrum Smith to Brigham Young—Calling Home the Twelve.
Arrest of the Prophet et al. for Destroying the Expositor Press.
Minutes of the Trial of Joseph Smith et al. Before Esquire Wells—Expositor Affair.
RUMORS OF INVASION FROM MISSOURI—THE LEGION ORDERED TO ASSIST THE CITY MARSHAL—NAUVOO PLACED UNDER MARTIAL LAW—THE MAYOR'S ADDRESS TO THE LEGION.
Affidavit of Stephen Markham—Nauvoo to be Attacked.
Proclamation.
Order to the Legion.
Legion Placed at Command of City Marshal.
Letter: H. T. Hugins to Joseph Smith—Probable Indictment of the Prophet at Springfield.
Charge of Threats Against Foster's Life.
Declaration of Martial Law.
Proclamation.
Affidavit: Truman Gillett—the Treachery of William Law.
Letter: Joseph Smith to H. T. Hugins—Congratulating Jeremiah Smith on his Release.
Governor Ford's Treatment of the Mob.
Threats Against the Prophet's Life.
Affidavit, Canfield and Belknap—Concerning Threats of Invasion from Missouri.
ATTEMPTS TO DRAFT SAINTS INTO MOB SERVICE AGAINST NAUVOO—THREATENED INVASION FROM MISSOURI—JAMES A. BENNETT URGED TO COME TO NAUVOO.
Effort to Draft Chester Loveland into Mob Service.
Roads Leading into Nauvoo Picketed.
Affidavit: Call, Evans, and Horner—Treatment of Nauvoo Committee by Levi Williams et al.
Preparations for an Attack.
Report of Dr Southwick.
Affidavit: Carlos W. Lyon.
An Appeal to President Tyler.
Affidavit: Mont and Cuningham—Attempt to Draft them into Mob Service.
Affidavit: Allen T. Wait—Attempt to Draft him into Mob Service.
Affidavit: Isaac Morley et al.—Attempt to Draft into Mob Service.
Affidavit: Hancock, Garner, Lofton—Attempt to Draft them into Mob Service.
Affidavit: James Guyman—Threats of Invasion from Missouri.
Affidavit: Obediah Bowen—Attempt to Draft him into Service of Mob.
Affidavit: Alvah Tippetts—Violence of John Williams Upon.
Reinforcement for Nauvoo from Ramus.
Letter: Joseph Smith to Ballantyne and Slater—Advice on Moving into Nauvoo.
Affidavit: Greene and Bernhisel—Threatened Invasion from Missouri.
Letter: Willard Richards to James Arlington Bennett—Affairs in Nauvoo—Western Movement.
THE TWELVE CALLED FROM EASTERN MISSION—GOVERNOR FORD AT CARTHAGE—NAUVOO DELEGATION TO GOVERNOR—THREATS AND CONSPIRACY AGAINST THE PROPHET'S LIFE—GOVERNOR FORD INVITED TO NAUVOO TO INVESTIGATE CONDITIONS.
The Apostles Called Home.
A Prophecy—No Gun Fired on Part of Saints.
Letter: Robert D. Foster to John Proctor—Fragment—Instruction as to Property.
Hyrum Smith's Fidelity to the Prophet.
Letter: Governor Ford to Mayor and Council of Nauvoo, Asking Representatives to Meet him at Carthage.
Joseph H. Jackson at Nauvoo.
Letter: Joseph Smith to Governor Ford—Submitting Documents.
Affidavit: John P. Greene—Joseph H. Jackson Threatens Prophet's Life.
Affidavit: Joseph Smith—Conspiracy Against Affiant's Life.
Affidavit: Joseph Jackson—Francis M. Higbee's Threat to Kill the Prophet.
Affidavit: Joseph Jackson—Reporting Mob at Pilot Grove.
Letter: Joseph Smith to Governor Ford—Inviting the Governor to come to Nauvoo and investigate Conditions.
PREPARATIONS TO DEFEND NAUVOO—MOB MOVEMENTS ON CARTHAGE ROAD—GOVERNOR FORD'S REVIEW OF HANCOCK COUNTY DIFFICULTIES—JOSEPH SMITH'S ACCOUNT OF THE SAME DIFFICULTIES—DEFENSE OF HIS OWN AND ASSOCIATES' COURSE.
Orders from Nauvoo's Entrenchment.
Affidavit: Edward Robinson—Threats Against Nauvoo.
Affidavit: James Olive—Mob Movements on the Carthage Road.
Affidavit: George G. Johnston—Militia Under Governor to Move on Nauvoo.
Affidavit: Gideon Gibbs—Mob on La Harpe Road.
Affidavit: Luman H. Calkins—Nauvoo Conspiracy Against The Prophet's Life.
The Prophet's Life.
General Orders.
A Petition to hear the Prophet Speak.
Letter: Governor Ford to Mayor and City Council of the City of Nauvoo.
Letter: Joseph Smith to Governor Ford—Defending the Action of the City Council in the Expositor Affair.
GOVERNOR FORD'S WRONG VIEWPOINT—ELDER TAYLOR'S ACCOUNT OF THE INTERVIEW WITH THE GOVERNOR AT CARTHAGE—CLOSE OF THE PROPHET'S JOURNAL NARRATIVE OF HIS LIFE.
Governor Ford's Biased Judgment.
Elder John Taylor's Account of Interview with Governor Ford at Carthage.
THE PROPHET STARTS FOR THE ROCKY MOUNTAINS—THE COUNSEL OF FALSE BRETHREN—THE RETURN TO NAUVOO—THE SURRENDER AND ARRIVAL AT CARTHAGE.
The Warning to Flee to the Rocky Mountains.
Preparations for the Western Movement.
Arrival of the Constable's Posse.
Emma's Message to the Prophet.
Consultation with Rockwell.
Letter: Joseph and Hyrum Smith to Governor Ford—Consenting to go to Carthage.
Letter: Joseph Smith to H. T. Hugins—Engaging Counsel.
Letter: Joseph Smith to J. R. Wakefield—Soliciting Latter's Attendance as Witness.
The Prophet Returns to Nauvoo.
Vacillation of Governor Ford.
Certificate: Captain Anderson—on Retention of People in Nauvoo.
Letter: Ed. Johnston to Joseph Smith—About Counsel.
Preparations for Going to Carthage.
Defendants in the Expositor case.
Incidents en route for Carthage.
Meeting with Captain Dunn.
A Pathetic Prophecy.
Dunn's Request that the Prophet Return to Nauvoo.
Letter: Joseph Smith to Governor Ford—Explaining his Return to Nauvoo.
Order: Joseph Smith to General Dunham—Complying with Governor Ford's Demand for State Arms.
Messengers sent to Carthage.
Surrender of State Arms.
The Prophet's Farewell to his Family.
Looking Back—Sadness.
Letter: Messrs. Reid and Woods to Joseph Smith—Documents for Defense.
The Prophet's Arrival at Carthage.
The Governor Pacifies the Mob.
The Apostates at Carthage.
ARREST OF JOSEPH AND HYRUM SMITH ON A CHARGE OF TREASON—FALSE IMPRISONMENT—ELDER TAYLOR'S PROTEST—FALSE IMPRISONMENT.
The Governor's Pledge of Protections.
The Arrest for Treason.
Writ of Arrest for Treason.
Governor Ford's Speech to the Prophet.
The Prophet's Request for an Interview with Governor Ford.
The Prophet Presented to the Troops.
Revolt of the Carthage Greys.
Threats of Apostates to Plunder Nauvoo.
Letter: the Prophet to Emma Smith—Governor Ford Going to Nauvoo.
The Prophet's Warning to Rockwell.
The Prophet's Interview with Militia Officers.
Law Cannot Reach Them, Powder and Ball must.
Arraigned on the Expositor Affair.
Prophet et al. Bound Over to Circuit Court.
The Sureties for the Prophet.
Another Warrant Sought—Daniel's Kingdom and Treason.
Illegal Imprisonment of the Smith Brothers.
Gov. Ford Refuses to Interfere with Illegal Proceedings.
Elder Taylor's Remonstrance with Gov. Ford.
Elder Taylor Takes Independent Action.
In Carthage Jail.
INTERVIEW IN CARTHAGE PRISON BETWEEN GOVERNOR FORD AND THE PROPHET—TAYLOR'S REPORT OF THE INTERVIEW—TESTIMONY TO THE EXISTENCE OF A CARTHAGE CONSPIRACY AGAINST THE PROPHET'S LIFE.
Messages to the Governor.
Letter: Joseph Smith to Governor Ford—Soliciting an Interview.
Word from Governor Ford.
Consultation with Counsel.
Interview with Governor Ford.
Elder John Taylor's Account of Governor Ford's and President Smith's Interview.
Affidavit: Alfred Randall—Threats Against the Prophet's Life in Carthage.
Affidavit: Jonathan C. Wright—Conspiracy Against the Prophet's Life at Carthage.
Affidavit: Orrin P. Rockwell—Governor Ford in Nauvoo.
Affidavit: William G. Sterrett—Conduct of Governor Ford and posse while in Nauvoo.
Letter: Joseph Smith to Judge Thomas—Engaging Thomas as Legal Counsel.
THE PROPHET IN CARTHAGE PRISON—THE UNION OF JUDICIAL, EXECUTIVE, AND MILITARY AUTHORITY IN DEALING WITH THE PRISONERS—THE LAST NIGHT IN PRISON.
The Prophet's Anxiety for his own Safety.
Hyrum as Comforter.
Status of Prisoners Under the Law.
Letter: General Miner R. Deming to Joseph Smith—Protection and Admission to Presence of the Prophet.
Effect of a False Commitment.
Threats in the Governor's Presence.
Conference of Governor Ford and Justice Smith.
Letter: Joseph Smith to Messrs. Woods and Reid—Anent Excitement in Carthage.
Joseph and Hyrum Smith Forced from Prison.
Prisoners before the Court.
Examination Postponed.
Brave Patriarch John Smith.
Pathetic Interview Between the Prophet and "Uncle John."
Letter: William Clayton to Joseph Smith—Conditions in Nauvoo.
Militia Council Meeting at Carthage.
The Last Night in Carthage Prison.
Conversation with John S. Fullmer.
Prophecy on the Head of Dan Jones.
THE DAY OF THE MARTYRDOM—THREATS—REPEATED WARNINGS OF THE PRISONERS' DANGER GIVEN TO GOVERNOR FORD—THE CARTHAGE GREYS AS GUARDS.
Threats of Frank Worrell.
Governor Ford Warned of Worrell's Threats.
Jones' Warning to Governor Ford.
Boasts of the Mob.
Chauncey L. Higbee to Kill the Prophet.
Letter: Joseph Smith to Emma Smith—Prophet's Instructions as to Reception of the Governor.
Dr. Southwick's Report of the Carthage Meeting.
Appointment of the Carthage Greys to Guard the Prisoners.
Wheelock's Remonstrance to Governor Ford.
Arms Given to the Prisoners.
Reflections of the Prophet on Exposing Wickedness.
The Prisoners' Message to Friends in Nauvoo.
The Prophet's Dream of his Kirtland Farm.
Testimony of Joseph and Hyrum to the Book of Mormon.
Letter: Postscript.
Governor Ford Warned of the Conspiracy Against Prisoners' Lives.
DEPARTURE OF GOVERNOR FORD FOR NAUVOO—THE AFTERNOON IN CARTHAGE PRISON—THE ASSAULT ON THE PRISON—THE MARTYRDOM OF JOSEPH AND HYRUM SMITH.
Pass for Willard Richards.
Letter: Joseph Smith to O. H. Browning—Engaging Browning as Legal Counsel.
The Guard's False Alarm over the Nauvoo Legion.
Markham Forced out of Carthage.
Anxiety of the Jailor.
Wine for the Guard.
The Assault on the Jail.
The Prisoners' Defense.
Death of Hyrum Smith.
The "Handsome Fight" of Joseph Smith and John Taylor.
Taylor Wounded and Helpless.
Two Minutes in Jail.
First Message to Nauvoo.
GOVERNOR FORD IN NAUVOO—NEWS OF THE MARTYRDOM MESSAGE TO NAUVOO—ARRIVAL OF THE BODIES—SORROWFUL SCENES—THE BURIAL.
Governor Ford in Nauvoo.
Military Display.
Departure of the Governor from the Danger Zone.
The Start from Nauvoo with the Bodies of the Martyrs.
The Address of Dr. Richards et al..
Preparation of the Bodies for Burial.
Lying in State.
The Real Burial.
Official Statement of the Martyrdom of the Prophet and Patriarch.
INTRODUCTION.
I. The Time Period.
The time-period covered in this sixth volume of the HISTORY OF THE CHURCH is less than one year. Nine months and twenty-eight days, to be exact; or from the 1st of September, 1843, to the 29th of June, 1844. Events within this period are therefore given in elaborate detail. The general reader and the student of our history will find in this volume a larger collection of documents, official and otherwise, covering this period, than will be found elsewhere.
This volume also closes the first Period of our Church History, the period marked off by two events: (1) the birth of the Prophet Joseph Smith; and (2) his martyrdom and that of his brother Hyrum, at Carthage, Illinois.
The Journal History of the Prophet, that great source of historical knowledge concerning the development of the New Dispensation, closes with his entry of the 22nd of June, 1844. After that, for our knowledge of the remaining events of the Prophet's life, we are dependent upon collections of data by the Church historians from public and private sources, of which collections there are two: the first extends from the 22nd of June to the 29th of that month, and forms the concluding chapters of this volume; the second begins also with the 22nd of June, and extends to the 8th of August, 1844; at which time the Twelve Apostles were sustained for the time being as the presiding council of the Church. This second collection of data by the Church historians will open Volume VII of this History.
In the present volume we see the Prophet's brave struggle against the overwhelming odds of his foes—foes within the Church, false brethren; and foes without the Church—the combination of political and sectarian enemies fixed in their determination to kill him, destroy Nauvoo, and expel the Saints from Illinois: for all these things were included in the program of the anti-Mormons of Illinois, even before the death of the Prophet was encompassed. Three score and seven years now give perspective to the stirring events in which the really great drama was enacted; and from that vantage ground of perspective said events may be reviewed to the enlightenment of those who seek to know the truth, and the injustice of the things enacted in Illinois during the closing months of the Prophet Joseph's earthly career.
II. Why the Latter-day Saints were Welcomed to Illinois.
On the one hand, in the above mentioned struggle, was a people who but a few years before had been welcomed into Illinois as exiles from a neighboring state, the victims of a cruel and ignorant intolerance. They were welcomed, in part, because of the injustice to which they had been subjected in a neighboring state, and because their physical sufferings, arising from want of shelter and food in an inclement season of the year to which they were exposed, was such as to move adamantine hearts to pity. Also they were welcomed because, as pointed out in the Introduction to Volume IV of this HISTORY, the state of Illinois needed augmentation of her population by just such a people as the Latter-day Saints were—industrious, frugal, skilled mechanics, successful farmers, experienced men of affairs, men capable of trade and commerce, enterprising and with a larger proportion of educated men and women among them than was to be found among the people of western Illinois in those days. I do not here employ the language of adulation on the one hand, nor seek to make invidious distinctions upon the other. Either would be vain, since the well-known and accepted facts of history would disprove the declarations made if not founded in truth. The fact is, however, that all that is claimed above for the Missouri exiled Latter-day Saints is true and well-attested by their achievements in settling Nauvoo, which in four years rose from a ware-house or two and a few half tumbledown shacks on the banks of the river, and called "Commerce," to the dignity of being the first city in Illinois in population and commercial enterprise, and also gave promise of developing into a manufacturing center of great importance. This last item was evidenced in the fact that the founder of Nauvoo, President Joseph Smith, and the Nauvoo city council appreciated the possibilities in the water power of the Lower Des Moines Rapids in the Mississippi, at the head of which the city was located. Reference to his journal entry for the 23rd of September (this volume, p. 80) will witness that he suggested that a petition be sent to the national Congress for the construction of a canal around the rapids to overcome the obstruction for the free passage of river craft, which the rapids prevented during the low water period of each year, and thus enhance the value of the great stream to the inland commerce of the west.[[1]] Reference again to President Smith's journal entry for the 8th of December, 1843 (this volume, p. 103) will disclose the fact that he gave instruction in the forenoon to his clerk to draw a plan for a dam in the Mississippi; and that in the afternoon of the same day the city council met and passed an ordinance authorizing Joseph Smith to "erect a dam of suitable height to propel mills and machinery from any point within the limits of said city, and below the Nauvoo House;" also in connection with this dam to construct a "harbor or basin for steamboats and other craft;" and to construct docks, wharfs and landings," the wharfage fees to be "regulated by ordinance of said city (this volume p. 106).
III. Nauvoo as a Possible Manufacturing Center.
What further contributed to the promise that Nauvoo would be a great manufacturing center as well as the center of an immense agricultural region with a splendid commercial outlet, was the fact that artisans and tradesmen of the very first order in skill, were rapidly gathering into the city, not only from the New England and other Eastern states of our own country, but also from the British Isles. It was inevitable if let alone that Nauvoo would become the greatest manufacturing center of Illinois, and among the first of such cities in the United States. The Prophet did not live to see even a commencement made upon these large enterprises he had conceived, but subsequently his zealous followers organized a company to carry them to a successful conclusion under the title of "The Nauvoo Water Power Company,"[[2]] which began the construction of the dam on the 29th of April, 1845; but which had to be abandoned because of the hostilities that soon after increased and continued until they culminated in the expulsion of the Latter-day Saints from Illinois.[[3]]
In addition to these measures, manufacturing and agricultural associations were incorporated; also the "Nauvoo House Associations" for the erection of a hotel, ambitious to be known as the finest hostelry in the Upper Mississippi country. One of the agricultural associations, known as the "Big Field Corporation," held six sections, or three thousand eight hundred and forty acres of land east of Nauvoo; and the year following the Prophet's death the company harvested about thirty thousand bushels of corn, nearly the same amount of wheat, besides an "abundance of oats, barley, buckwheat, potatoes and other vegetables."[[4]]
IV. Educational Measures at Nauvoo.
And not only in material things was the superior character of Nauvoo's founders and builders proclaimed; but equally broad and comprehensive were their preparations for an educational system. By their city charter they were empowered to establish an institution of learning within the limits of the city for the teaching of the arts and sciences and learned professions, to be called the "University of the City of Nauvoo;" also a common school system for the city, all of which was in course of development even in the early years of Nauvoo's existence. And in addition to these direct educational institutions of common schools and projected university, literary and dramatic associations were organized, as also choral and band organizations for the cultivation of musical talents and to promote the pleasure and refinement of society; while the religious zeal of the community expressed itself in the rapidly rising walls of the splendid temple—soon to be the most solid and pretentious building in the state; and in the tireless missionary enterprise of the dominant Church.
V. Jealousy of Nauvoo's Promising Greatness.
Nothing was lacking, then, in the promises of constant and rapid growth, of prosperity and future greatness of Nauvoo. Small wonder if the narrow bigotry and jealousy of small-souled men of the time and vicinity—especially those who were inhabitants of rival towns, particularly those of Warsaw and Carthage—were envious of Nauvoo's prosperity and promise of future greatness. Hitherto this element of jealousy of Nauvoo's prosperity and promise of future greatness has not been accorded the importance due to it as a contributing cause to the warfare made upon that city and the Saints. Little doubt, however, can be entertained, now attention has been called to it, but what as a contributing cause jealousy of Nauvoo stood next to religious prejudice and political distrust and hatred.
A correspondent from Fair Haven, Connecticut, to a gentleman in Nauvoo, set forth this matter most convincingly. An excerpt of the letter was published in the Nauvoo Neighbor of August 7th, 1844. It is proper to say that the writer was not a member of the Mormon Church; "but," as the editor of the Neighbor describes him, "a citizen of Connecticut, loving law and liberty and life;" and now the paragraph dealing with the point under discussion:
"It is now known here that the lazy speculators of Warsaw, and the still lazier office drones at Carthage, cared nothing for Joseph Smith personally, or for his tenets either; but the prosperity of Nauvoo increasing as it did, beyond any former parallel, even in the western world, excited in their bosoms envy, hatred and all ungodliness. This is the true secret of all their barbarous movements against Mormonism—and they supposed by destroying the Smiths they should extinguish their religion, disperse the Mormons—depopulating and desolating Nauvoo."
Also a correspondent to the State Register published at Springfield, Illinois, speaking of Thomas C. Sharp, editor of the Warsaw Signal and the anti-Mormon disturbances in Hancock county said:
"He [Sharp] is also described as having made himself the 'organ of a gang of town lot speculators at Warsaw,' who are afraid that Nauvoo is about to kill off their town and render speculation abortive."[[5]]
Mr. Backenstos in January, 1845, when the repeal of the Nauvoo Charter was under discussion in the Illinois legislature, referred to this same subject in a speech on the floor of the house of representatives, in the course of which he said:
"Town rivalry had also something to do with this opposition to Nauvoo. While Warsaw was on the decline, Nauvoo was rapidly increasing in wealth and population; a plan to bring about a re-action was soon concocted by the leading men of Warsaw, who made one pilgrimage after another to Nauvoo, imploring the Mormon Prophet to aid them in building up a city adjoining the town of Warsaw, by settling a portion of the Mormon population in and about Warsaw, and commence the building of a new city. The bubble soon exploded, and the speculation failed. This gave rise to dissatisfaction with some who had heretofore been exceedingly polite to 'Lieutenant General Joseph Smith!'"[[6]]
Thus in every way, to refer back to the point of starting the discussion of this subdivision, the Latter-day Saints are proven by their achievements and the foundations they laid for the future greatness of their city, to be a superior people, and hence a desirable addition to the population of the then young commonwealth of Illinois.
VI. The Character of the People of Western Illinois.
On the other hand there was a population in western Illinois, and perhaps more especially in Hancock county, which had more than its full share of lawless and desperate men; who, as by a law of social gravitation, seek the frontiers of civilization. Moreover it is notorious that the whole upper Mississippi was a rendezvous for gamblers, counterfeiters, horse thieves, murderers and other criminals that infested the great river, which gave easy ingress and egress to a frontier wilderness on the one hand, and to such centers of population and activity, on the other, as New Orleans, St. Louis, and many minor places, besides. "I must give some account of the anti-Mormons," says Governor Ford in his History of Illinois, when referring to the inhabitants of Hancock county. "I had a good opportunity to know the settlers of Hancock county," he continues. "I had attended the circuit courts there as state's attorney, from 1830, when the county was first organized, up to 1834: and to my certain knowledge the early settlers, with some honorable exceptions, were in popular languages hard cases" (page 406). Then for a period of several years to the advent of the "Mormons" he had no means of knowing the character of the people who drifted into the country: "But," he adds, "having passed my whole life on the frontier, on the outer edge of the settlements, I have frequently seen that a few first settlers would fix the character of a settlement for good or for bad, for many years after its commencement. If bad men began the settlement, bad men would be attracted to them, upon the well known principle that birds of a feather will flock together. Rogues will find each other out, and so will honest men. From all which it appears extremely probable, that the later immigrants were many of them attracted to Hancock by a secret sympathy between them and the early settlers."
Indeed the governor suggests that it may have been "the promptings of a secret instinct," which led the "Mormons" to "discern their fellows" and induced them to settle in Hancock in preference to other localities open to them. All which may be regarded as an ingenious thrust at the Latter-day Saints, but which fails of reaching its mark from the fact that it was the criminal element chiefly in Hancock county's population which arrayed itself in antagonism against the Saints, and against whom they were arrayed in all their conflicts in that county. Whereas, under the governor's theory, this criminal element among the "old citizens" and the Saints should have been as hand in glove in their cooperation of encompassing evil things. But to the contrary; from the time the "Mormons" appeared on the scenes at Commerce, in 1839, until they were expelled, they steadfastly and emphatically set their faces against the evils that cursed that community, and denounced all manner of evil both as manifested in a few of their own delinquent members, apostates and camp followers who trailed after the main body of the Church from Missouri, as well as in others: such as dram-drinking, swearing, Sabbath-breaking, contracting debts under pretense of poverty and distress without any prospects or intention of paying,[[7]] and especially did they denounce stealing, under any and all pretexts whatsoever.[[8]]
And as it was largely the criminal element among the "old citizens" that was arrayed against the Saints (with unprincipled politicians and a few bigoted and jealous religious leaders added), so was it the conservative and law-abiding portion of the community among whom they had many friends; and nearly all of whom were at least so far friendly with the Saints that they could not be induced to oppose them, much less join in acts of mob violence to the injury of their persons or property; for which reason this portion of the non-Mormon population were called by the contemptuous name of "Jack-Mormons," which epithet was invented by the editor of the Warsaw Signal, Thomas C. Sharp, who also originated the term "Jack-Mason" when editing an anti-Masonic paper in western New York. In all probability it was this second name which suggested the first.
VII. Educational Status of the People of Western Illinois.
Education among the masses of Hancock's non-Mormon population was of the meagrest kind. Even Mr. Gregg, the historian of the county, who always gives the best report possible of conditions, remarks, when treating of the county's educational status, that "a new country and among pioneers, is not the place where prosperous colleges and seminaries, or even high schools, are actually found. Hence common schools and, in many instances, very 'common' ones at that, were the best means of education in Hancock county in early days," But this is said of the schools of Hancock county; the greater number of the adult population, 1839-1846, which represent the years when the Saints lived in the county, had migrated from states where educational opportunities were even fewer and less advanced than in western Illinois. Even some of the men prominent in political life in the state were men of extremely limited education. "Joseph Duncan, elected governor of Illinois in 1834, and who had served four terms in Congress previous to his election as governor, had but a limited education," says Gregg.[[9]] And of Thomas Carlin, who was the governor of Illinois when the exiled Saints moved into the state—he had previously held many minor offices—the same authority says: "He had but a meager education."[[10]]
But while the above represents the educational conditions both among the masses of Hancock county and western Illinois in general, and of some of the men in public life, it is also true that there were here and there men in Hancock and surrounding counties of good education and enlightened culture, such as Stephen A. Douglas, O. H. Browning, Major Warren, John J. Hardin, General Minor R. Deming, Samuel Marshal, Judge Jesse B. Thomas, Josiah Lamborn, Governor Ford and others.
VIII. The Political Phase.
It has already been observed in these volumes (Vol. IV, Introduction) that in addition to the Latter-day Saints being welcomed into Illinois on account of their economic value in a newly and sparsely settled country, as wealth creators through their industry, frugality and skill in mechanics and husbandry, political parties of Illinois both Whigs and Democrats vied with each other in heartiness of welcome, each hoping the profit by the influx of the new population in both state and national elections. Hence it was possible to obtain for Nauvoo the exceptional powers that constituted her, under the letter of her charter, an autonomy within the limits of her boundaries more akin to a sovereign state than to a municipality within a state and a county. And such were the powers claimed for her by her founders.[[11]] Hence also that catering to the misconception and wrong interpretations of the chartered powers of Nauvoo by lawyers and politicians seeking professional and political favors of the people, which encouraged the belief that the city government was the omnipotent political power within the city limits; and that her municipal court was not only equal to, but even superior to the state courts—"for all other courts were restricted," it was contended, while the municipal court of Nauvoo was not restricted! Similar claims of absolutism were made respecting Nauvoo misled by their legal and political advisers, who gave false counsel instead of true, and who encouraged people in their prejudices and flattered their vanity rather than corrected their errors by an appeal to sound judgment and to the law.
IX. Mischief Arising from False Legal and Political Counsel.
Much mischief arose from this source. It was because of these misconceptions in respect of the character of their city government that led to the enactment of those ill advised and unwarranted city ordinances—
That made gold and silver alone legal tender within the city;
That declared Joseph Smith exempt from arrest on requisitions from Missouri founded upon the old difficulties in that state, and providing that persons making an attempt to arrest him might be taken with or without process, imprisoned for life, and might not be pardoned by the governor without consent of the mayor;[[12]]
That authorized the city council, marshal, constables and city watch to require all strangers entering the city or already tarrying there to give their names, former residence and for what intent they were tarrying in the city, and answer such other questions as the officers respectively deemed proper to ask; refusal to give the desired information, or giving false names or information subjected them to the same penalties as "vagrants and disorderly persons;"
That further authorized and required the above named officers to "hail and take all persons found strolling about the city at night after nine o'clock and before sunrise, and to confine them in ward for trial under the ordinances concerning vagrants and disorderly persons, unless they could give a good account of themselves for being out after nine o'clock;"
That further authorized and required the aforesaid officers to enter all hotels or houses of public entertainment, and such other habitations as they may judge proper, and require the inmates to give immediate information of all persons residing in said hotel or habitation, and their business, occupation or movements, under penalty of forfeiture of license, if a public house, and they and the transient persons subject to the penalties visited upon vagrants for failure to give the information required, or giving false information; while the officer who should "refuse or neglect to perform the above duties should be fined $100, and be broke of his office;"
That forbade the search and seizure of person or property by foreign process [i. e. other process than that issuing from the city's authority] within the city of Nauvoo, leading to the widespread belief that the design of said ordinance was "to hinder the execution of the statutes of Illinois" within said city;[[13]]
That asked the general government to ratify the Nauvoo Charter, and in addition constitute the city a territorial government, by granting "all rights, powers, privileges and immunities belonging to territories and not repugnant to the constitution of the United States," with power granted to the mayor to call to his aid a sufficient number of the United States troops, in connection with the Nauvoo Legion, to repel the invasion of mobs, keep the public peace, protect the innocent from lawless banditti; the United States officers to obey the requisition of this ordinance; and the Nauvoo Legion, when in service quelling mobs and preserving the public peace, to be under the same regulations, rules and laws of pay as the troops of the United States; the territorial privileges to continue until the "state of Missouri restores to those exiled citizens [the Latter-day Saints] the lands, rights, privileges, property, and damages for all losses" they had sustained by being banished from that commonwealth;[[14]]
And, finally, that asserted the right of the municipal court to arrest process issued by the state's circuit courts, and even by the United States courts, by habeas corpus proceedings; and insisted, not only upon the right to pass judgment upon the sufficiency of writs under which arrests were made, but upon the right also to go behind the writs and try the cases upon their merits.
X. Subserviency of Politicians and Lawyers.
Blame for this political subserviency and misleading political and legal advice, may not be charged on one party more than another. If Cyrus Walker, a Whig candidate for congress, assented to the doctrine as understood by Nauvoo's leading men, that the municipal court of Nauvoo held the power under habeas corpus procedure to arrest execution of process of the state courts, as he did,[[15]] so, too, did Joseph P. Hoge, Democratic nominee; and even Governor Ford, when requested to call out the militia to rearrest Joseph Smith after he had been liberated from the custody of Sheriff Reynolds, agent of Missouri, under habeas corpus proceedings, took refuge behind the habeas corpus proceedings of the Municipal Court at Nauvoo. In that case the court not only inquired into the sufficiency of the writ of requisition from Missouri, and granted by Governor Ford himself, but also went back of the writ and tried the case exparte on its merits, and finally discharged the prisoner, both "for want of substance in the warrant, * * * as well as upon the merits of the case."[[16]] When answering the request of Missouri to rearrest Joseph Smith, Governor Ford, I say, at least took refuge behind the aforesaid proceedings of the Municipal Court to the extent of saying, in the face of that procedure, that "no process, officer or authority of Illinois had been resisted or interfered with,"[[17]] and therefore refused to call out the militia to rearrest President Smith.
It is but fair to Governor Ford, however, to say that in his inaugural speech of December 8th, 1842, he pointed out what he regarded as objectionable features in the Nauvoo charter, and recommended its modification,[[18]] and later censured the lawyers for misleading the Nauvoo city authorities in this matter, in the following passage from a letter to the Mayor and City Council of Nauvoo, under date of June 22nd, 1844.
You have also assumed to yourselves more power than you are entitled to in relation to habeas corpus under your charter. I know that you have been told by lawyers, for the purpose of gaining your favor, that you have this power to any extent. In this they have deceived you for their own base purposes. Your charter supposes that you may pass ordinances, a breach of which will result in the imprisonment of the offender.
For the purpose of giving more speedy relief to such persons authority was given to the Municipal Court to issue writs of habeas corpus in all cases arising under the ordinances of the city.
It was never supposed by the Legislature, nor can the language of your charter be tortured to mean that a jurisdiction was intended to be conferred which would apply to all cases of imprisonment under the general laws of the state or of the United States, as well as the city ordinances.
To which President Smith replied:
Whatever power we have exercised in the habeas corpus has been done in accordance with the letter of the Charter and Constitution as we confidently understood them; and that, too, with the ablest counsel; but if it be so that we have erred in this thing, let the Supreme Court correct the evil. We have never gone contrary to constitutional law, so far as we have been able to learn it. If lawyers have belied their profession to abuse us the evil be on their heads.[[19]]
XI. The Fate of a Balance of Power Factor in Politics.
Being misled by false legal and political advice was not the only misfortune of the kind perpetrated upon the Saints, first by the subserviency of, and then the betrayal by, politicians and lawyers. The hope of both parties to secure political advantage by the influx of the now Latter-day Saint population into the state has been already referred to; as also the efforts of both parties to gain their favor by granting exceptional favors to them in founding Nauvoo. When, however, the time for voting came, and the Saints voted according to their convictions of duty, or as their inclinations prompted, the defeated party or candidates blamed them for the defeat, and straightway favored the adoption of an anti-Mormon policy, which found support not only in the defeated party, but also among those who felt a grievance against the Saints on other accounts; some because Nauvoo's prosperity and constantly increasing importance as a center of population and trade and commerce was rapidly eclipsing all other towns of the state; and others, over-anxious to retard, if not destroy, a rival system on account of religious prejudice. When an anti-Mormon party took the field, pledged itself to repeal the Nauvoo charter, and to drive the Mormons from the state—as was the pledge of Joseph Duncan, Whig candidate for Governor of Illinois in 1841,[[20]] there was really no other course for the Saints to pursue but to combine solidly for the defeat of the candidate and party making such pledges; the instinct of self-preservation impelled such a course, rather than the prompting of inclination.
For a time, as in all such cases, the party receiving the support of this practically solid Mormon vote could be relied upon to protect and defend those who had made success possible for them; but at the first indication that the hold of the favored party upon such vote is precarious, that there is a possibility that it might go to the other side,[[21]] naturally the ardor of their friendship, seldom or never sincere, cools; and they are as ready to combine for the destruction of their former allies as others have been. And when in addition to precariousness of hold upon those who possess the balance of power there stands up in the back ground of things the possibility that the balance of power party may become strong enough in the political subdivision in which they are located to run affairs on their own account, the likelihood of all parties combining against them becomes all the more assured. In Illinois the Latter-day Saints ran the entire political gamut of experience as a "balance of power" factor in the politics of western Illinois. The final phase of that experience had been reached when at a mass meeting held at Carthage on the sixth of September, 1843, it was—
Resolved, That as it has been too common for several years past for politicians of both political parties, not only of this county, but likewise of the state, to go to Nauvoo and truckle to the heads of the Mormon clan for their influence, we pledge ourselves that we will not support any man of either party in the future who shall thus debase himself.[[22]]
Politicians still sought Mormon aid to encompass their own political ends, but, as Governor Ford later remarked, "they were willing and anxious for Mormon voters at elections, but they were unwilling to risk their popularity with the people, by taking part in their favor even when law and justice, and the Constitution, were all on their side;"[[22]] and so finally all parties turned against them, and they were at the last, as we shall see in the future volume of this history, expelled without mercy from the state.
XII. Joseph Smith's Candidacy for the Presidency.
The mischief that threatened during the Prophet's life time, and which finally befell the Saints, was clearly foreseen by the Church leaders; and the desire to escape from the threatening portents of it prompted the nomination of Joseph Smith for the office of President of the United States, in the general election of 1844. Of course there could be no hope seriously entertained that he would be elected; but, as explained by an editorial in the Times and Seasons,[[23]] if the Saints could not succeed in electing their candidate, they would have the satisfaction of knowing that they had acted conscientiously; they had used their best judgment, under the circumstances, and if they had to throw away their votes, it was better to do so upon a worthy than upon an unworthy individual who might use the weapon they put into his hand to destroy them. The Prophet himself evidently regarded his nomination humorously rather than seriously, except that it might result in withdrawing the Saints from the position of shuttle-cock between the battle doors of the two old political parties. "I care but little about the presidential chair," he said on one occasion. "I would not give half as much for the office of President of the United States as I would for the one I now hold as Lieutenant General of the Nauvoo Legion." Again he said: "When I get hold of eastern papers, and see how popular I am; I am afraid myself that I shall be elected; but if I should be, I would not say [i. e. to the Latter-day Saints] your cause is just but I can do nothing for you."
As a further evidence that Joseph Smith did not regard his candidacy as likely to be successful, he was, at the time of his nomination and afterwards, pushing vigorously his project of a western movement for the Church. He had drawn up a memorial and ordinance to the national congress asking to be authorized by the general government to raise one hundred thousand armed volunteers to police the intermountain and Pacific coast west from Oregon to Texas, for the purpose of assuring Texas her independence, and maintaining the claims of the United States to Oregon, and affording the whole western population of our country protection from Indian depredations; and thus contribute to the rapid settlement and development of that noble extent of country lying between the Mississippi and the Pacific Ocean. His agents, Orson Hyde and Orson Pratt, presented the matter to senators and representatives at Washington, and a number favored the project of the removal of the Mormons to the west, but generally urged that Joseph Smith go without seeking special authorization from the government. Reference to Orson Hyde's report of the procedure among congressmen and their views upon the subject will be found in his two important communications to the Prophet from Washington, in chapter XVI of this volume. Mr. John Wentworth, representative to Congress from northern Illinois, introduced President Smith's Memorial and Ordinance into the House on the 25th of May, to be read for the information of the House; but before the reading was concluded, objection was made, and as it required unanimous consent to have it read, further reading was prevented. A vote to suspend the rules in order that Mr. Wentworth might secure the reading of the memorial stood 79 yeas, and 86 nays, which vote gives evidence at least of a widespread desire to have the matter presented to the House.[[24]]
XIII. Missouri as a Factor in the Affairs of Nauvoo.
In addition to all the Illinois factors that entered into the complex situation confronting the Saints at Nauvoo, at the time of the Prophet's death, and some time previous to his arrest, was the attitude and course pursued by Missouri with reference to Nauvoo and the Saints. Disgraced as a state by her own conduct towards the Latter-day Saints, when they were inhabitants within her borders, her people were all too willing to co-operate with any party or agency that would continue to make war upon them. If the state of Illinois which with open arms had received the people that Missouri exiled from her borders, under such circumstances of cruelty, could also be brought to drive them from that state, it would be regarded, in a way, as a vindication of Missouri and the course she had taken in her treatment of the Saints, since in effect it would say, that the people of Illinois, no less than the people of Missouri, found it impossible to tolerate the "Mormons;" and therefore there must be something fundamentally wrong with them, rather than with the people of these states. Hence the anti-Mormons of Hancock and adjoining counties in Illinois, always found support in whatever of violence or wrong they planned against the Saints. Hence the constant threats of invasion of mobs from Missouri, emphasized by occasional kidnapping expeditions into Hancock county, together with frequent requisitions upon the Illinois authorities for the arrest and extradition of Joseph Smith on the old charges against him in Missouri. And these Missouri threats and outrages were not among the least of the annoyances and anxieties of the Saints; and they make clear the necessity that was felt for an efficient militia force at Nauvoo. Hence the Nauvoo Legion and the lively interest manifested in its frequent musters and drills, and its thorough equipment; all of which, but for the constant danger of invasion from Missouri mobs, and the co-operation with them of like forces in Illinois, would have been inconsistent with the deportment of a religious community whose mission was one of peace and good will towards men; and who had been especially commanded to "renounce war and proclaim peace" (Doc and Cov. Sec. 98:16); and commanded also to "sue for peace," both to those who had "smitten" them—the revelation was given after the expulsion from Jackson county, Missouri—and "to all people;" and "lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth" (Doc. and Cov. sec 105: 38-40). But invasions from Missouri constantly menacing them, and the danger of mob violence breaking out in Illinois, justified the organization of the Legion, and the maintenance of its efficiency by full equipment of arms and frequent drills and musters; for the right of self-preservation is not abrogated by any divine law given to the Saints; and duty to protect home and family against the assaults of the evil-disposed, presses as firmly upon the Saints, as upon those who have not definitely pledged themselves to a program of righteousness.
XIV. Apostate Conspirators at Nauvoo.
One other factor only remains to be mentioned of those that enter into that combination of forces that resulted in the death of the Prophet and the Patriarch. That is the conspiracy of apostates within Nauvoo itself.
The apostates and their sympathizers were headed by a coterie of prominent young men: The two Law brothers, William and Wilson; Robert D. and Charles A. Foster, brothers; Francis M. and Chauncey L. Higbee, brothers, and unworthy sons of that most faithful man and the Prophet's devoted friend, Judge Elias Higbee (See Vol. IV pp. 81-100 passim); Sylvester Emmons and Joseph H. Jackson. Of these, William Law was counselor in the First Presidency, and Wilson Law was a major general, and commander of one of the cohorts of the Nauvoo Legion, and all were or had been more or less prominent in the public life of Nauvoo.
The cause of their apostasy seems to have been the baneful influence of John C. Bennett's immoralities; for these men were quite generally associates of his before his flight from Nauvoo. They evidently lost the spirit of the gospel, wandered through sin into spiritual darkness, and seemingly were obsessed by a murderous spirit against the Prophet who boldly revealed their wickedness and publicly denounced their conduct; and in retaliation this coterie of apostates entered into conspiracies to encompass President Smith's death, and that of his brother Hyrum. They were in communication with the Prophet's enemies in Missouri, and sought to betray him into their hands. They were among the chief actors in all schemes of opposition and conspiracies against him in the closing year of his life, including those plots which eventuated in the martyrdom of both Prophet and Patriarch at Carthage.
XV. The "Expositor" Affair.
Such are the chief factors that enter into the combination of events detailed in this volume of HISTORY and which have a direct relationship to the martyrdom of the Smith brothers. They existed as combustible materials awaiting only the spark that would set them aflame to work death and destruction.
The spark came. It came in the destruction of the Nauvoo Expositor, published by the above mentioned coterie of apostates. It was the intention of the Expositor, as its name would indicate, to make an expose of alleged conditions in Nauvoo, in the moral, social, religious and political phase of them. Also to agitate for the "unconditional repeal of the Nauvoo Charter." This was a challenge to mortal combat, the issue being the life of the city of Nauvoo; and after that the question of the existence of the Church in Illinois, or even within the confines of the United States; for undoubtedly the city charter once repealed, carrying with it the disorganization of the Legion, protection for the Saints, as matters stood in 1844, both civil and military, would be gone. It was a life and death struggle then that the advent of the Expositor inaugurated. The Saints stood at such disadvantage in the proposed contest that if the Expositor was allowed to run its course it would inevitably have won its case against the city; and against the Church, so far as the latter continuing in Illinois, and perhaps as far as its continuance in the United States was concerned.
The new marriage system, involving the practice, within certain limitations and under very special conditions, of a plurality of wives, constituted a ground of appeal to popular prejudices and passions that would have been absolutely resistless if the paper had been allowed to proceed. The charter would have been repealed; the city government destroyed, or at the least modified and placed in the hands of an apostate or anti-Mormon minority whose administration would have been intolerable to the large majority of Nauvoo's citizens; and finally the scenes of Missouri would have been re-enacted in an Illinois setting.
In the presence of such difficulties, what was to be done? In addition to declaring the existence of the practice of plural marriage, not yet announced or publicly taught as a doctrine of the Church, and agitating for the unqualified repeal of the Nauvoo charter, gross immoralities were charged against leading citizens which doubtless rendered the paper grossly libelous. In other cities such an avowed enemy as the Expositor was, would have been destroyed by a mob. For the people of Nauvoo to have so proceeded would have been a departure from their principles of upholding law and order, and would have brought upon them the people of the surrounding counties, and from Missouri in overwhelming numbers. Mob violence could not be thought of; and yet the safety of the community imperatively demanded the suppression of the Expositor at any cost.
Under these circumstances the city council met and took under consideration the Expositor and the necessity of destroying it. As their charter conferred upon the city the right to remove nuisances, the city council declared the Expositor press a nuisance and directed the Mayor to have it destroyed, which he did by giving an order to that effect, and it was destroyed without riot or tumult.
The legality of the action of the Mayor and City Council was, of course, questionable, though some sought to defend it on legal grounds; but it must be conceded that neither proof nor argument for legality are convincing. On the grounds of expediency or necessity the action is more defensible. The existence of the city, the preservation of the Latter-day Saints until provision could be made for a retreat from Illinois—which retreat was even then being provided for by the Prophet in the projected movement of the Church to the west—demanded the cessation of the publication of the Expositor. By proceeding at least under the forms of law, the city council, though they might be conscious of the illegality of their action, avoided the necessity of the people resorting to mob action for self-preservation, and made it possible for the legality of their course to be determined in the courts, and the parties injured to recover compensation for the press and damages by civil process. Meantime the libelous press with its mission of destruction of the Saints at Nauvoo was silenced; and had events taken the course which the action of the city council provided, a respite would have been gained from impending violence, during which arrangements for the retreat of the Saints from Illinois could have been completed and a goal of safety won for them. Under a plea, then, of absolute necessity to self-preservation of a community, and to achieve the retreat here alluded to, and with the certainty that those injured in property by the Expositor's destruction would be fully compensated in civil action before the courts—the action of the mayor and city council of Nauvoo is defensible, even if not on the ground of the legality of their procedure.[[25]]
XVI. The Appeal to the Mob Spirit.
Events did not take the course planned for them. The uproar that followed the destruction of the Expositor press, put all reason at defiance. At Warsaw a mass meeting was held which issued a statement, in connection with the resolutions it passed, that "A mob at Nauvoo, under a city ordinance, has violated the highest privilege in government; and to seek redress in the ordinary way would be utterly ineffectual. * * * Resolved, that we hold ourselves at all times in readiness to co-operate with our fellow citizens in this state, Missouri, and Iowa, to exterminate, utterly exterminate the wicked and abominable Mormon leaders, the authors of our troubles. * * * The time, in our opinion, has arrived when the adherents of Smith as a body should be driven from the surrounding settlements into Nauvoo. That the Prophet and his miscreant adherents should then be demanded at their hands; and, if not surrendered, a war of extermination should be waged to the entire destruction, if necessary for our protection, of his adherents. And we hereby recommend this resolution to the consideration of the several townships, to the mass convention to be held at Carthage."
The Carthage meeting held a few days later embodied the above in their resolutions, as did other mass meetings held at various places. The Warsaw Signal in its impression of June 12th, passionately said:[[26]]
"We have only to state that this [i. e. The destruction of the Expositor press] is sufficient! War and extermination is inevitable! CITIZENS ARISE, ONE and ALL!!! Can you stand by, and suffer such INFERNAL DEVILS! to ROB men of their property rights, without avenging them? We have no time to comment: every man will make his own. LET IT BE MADE WITH POWDER and BALL!!!"
All the combustible material to which attention is called in this Introduction was instantly aflame at the destruction of the Expositor press. Every passion was appealed to, jealousy, envy, cupidity, hatred. All the lawless elements of the community were practically invited to assemble and run riot in lawless violence, and excess of carnage and destruction of property and life. Nothing but the wholesome fear of the strength and effectiveness of the Nauvoo Legion at that time held this lawless element in check.
It was all in vain that hearings were had before the municipal court of Nauvoo, on the Expositor matter; in vain that a subsequent hearing was had before Esquire Wells, then not a Mormon and living outside of Nauvoo limits; in vain that the Nauvoo Neighbor sought to conciliate the awakening wrath that was aroused in the community, by pleading that if the city council had "exceeded the law of the land, a higher court could regulate the proceedings;" in vain that President Smith urged Governor Ford to come to Nauvoo to make personal investigation of conditions and take the necessary steps to prevent riot and war—all was in vain; preparations were in the making on all sides for an uprising against Nauvoo and the Saints, and there was nothing left but to defend the city by placing it under martial law and calling upon the Legion to resist the threatened assault, which act was made the basis for the subsequent charge of "treason."
Then followed in quick succession the demand of the governor for the Mayor and members of the City Council to come to Carthage and submit to trial under circumstances that inevitably meant death; the inspiration of the Prophet to go to the West and all would be well; the crossing of the Mississippi by the Prophet and a few trusted friends to make preparations for that journey; the accusation by false friends of cowardice on the Prophet's part, the flight as of a false shepherd leaving the flock to be devoured by wolves; the lightning-like retort of the Prophet—"If my life is of no value to my friends, it is of none to myself;" the return to Nauvoo; the subsequent going to Carthage to submit to the demands of the governor of Illinois in every particular, and the well-known story of Carthage jail—the martyrdom.
XVII. The Prophet's Nobility in the hour of Trial.
The bearing of the Prophet throughout the closing months with which this volume deals is admirable. There is no faltering or evidence of weakness at any point of his conduct. If criticized at all it would be for over-daring, for over self-confidence, that approached sublimity. Strong men through wickedness fell away from their discipleship, and conspired against him; the Prophet reproved them in the gate, and proclaimed their iniquities in public when hope of reforming them was gone. He saw mobs forming for the destruction of himself and Nauvoo and his people; he calmly prepared to meet force with force, and drilled and prepared his legion for the conflict, entrenched some of the approaches to the city, and picketed them with guards; as mayor of the city he placed the city under martial law; and as lieutenant-general he took personal command of the Nauvoo Legion and stood ready to defend the rights of himself and his people, for which his revolutionary ancestry had fought in the war for American independence. He believed gloriously in the right of self-defense, and resistance to oppression by physical force if necessary. To his uncle John Smith at Ramus who had asked for counsel in the disturbed state of things, he wrote ten days before his death:
"I write these few lines to inform you that we feel determined in this place not to be dismayed if hell boils over all at once. We feel to hope for the best, and determined to prepare for the worst, and we want this to be your motto in common with us: We will never ground our arms until we give them up by death."
And from Carthage prison, on the morning of the day of his martyrdom, he wrote to his wife for transmission to his people:
"There is one principle which is eternal: It is the duty of all men to protect their lives and the lives of their household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive; but I anticipate no such extreme; but caution is the parent of safety."
When the jail in Carthage was assailed, and the mob was pouring murderous volleys into the room occupied by himself and friends, the Prophet turned prom the prostrate form of his murdered brother to face death-dealing guns and bravely returned the fire of his assailants, "bringing his man down every time," and compelling even John Hay, who but reluctantly accords the Prophet any quality of virtue, to confess that he "made a handsome fight" in the jail.[[27]]
XVIII. Always the Prophet-Teacher.
But what was more wonderful than the manifestation of moral and physical courage and good generalship during these turbulent months of his career, was the pursuance of his duties as a teacher of religious truth—his calling as a Prophet of God. Notwithstanding he was troubled on every side, he could compose his mind to instruct the Church on such doctrines as the complete salvation of their dead; how to proceed with the administration of all ordinances given for and in behalf of the dead; the doctrine of the resurrection and the reality of spiritual existences; the plurality of Divine Intelligences, or Gods; the nature of man's spirit; the doctrine of eternal progress for intelligences who keep the estates through which they are appointed to pass; the nature and character of the Godhead, and the relationship of man to God. All these themes and many more he dwelt upon in public discourse and private interview and written communications. He lived his life, as I have said elsewhere, in crescendo, it grew in intensity and volume as he approached its close. Higher and still higher the inspiration of God directed his thoughts; bolder were his conceptions, and clearer his expositions of them. So far was he from being a "fallen prophet" in the closing months of his career, as apostates charged, that he grew stronger with each passing day; more impressive in weight of personal character, and charm of manner; for he preserved amid all the conflicts and trials through which he passed—until the shadows of impending death began to fall upon him in Carthage prison—the natural sweetness of his nature, and the intellectual playfulness characteristic of him from boyhood—so do not fallen prophets.
* * * * * * *
Side by side on the banks of the majestic river that half encircles Nauvoo, the "beautiful," carrying with it also the idea of "rest," peacefully sleep the brothers, Joseph and Hyrum Smith, the Prophet and the Patriarch of the Church in the New Dispensation of the Gospel. Their lives were interlaced by almost daily associations from childhood to the last awful scene of martyrdom. It was therefore most fitting that they should be buried beside each other, on the banks of the "Father of Waters" in the city they had founded, where they had toiled and suffered and achieved; where their joys rose to greater heights and their sorrows sounded greater depths than falls to the lot of but few men in this world. Undisturbed may their death slumber be until it shall be ended by the trump of God, calling them forth to a glorious resurrection.
* * * * * * *
Prophet and Patriarch
In the Temple square at Salt Lake City, where tens of thousands, made up of people of nearly every nation in the world view them, stand two bronze statues, life size, on granite bases. They are the statues of the Brothers Smith, the Prophet and the Patriarch of the New Dispensation of the Gospel. On the granite basements, respectively, are bronze tablets on which is engraved the Life Record of these men, and what is characteristic of each.
The text of the bronze plate of Hyrum Smith's statue is as follows:
HYRUM SMITH.
The Patriarch and a witness of the Book of Mormon.
An elder brother, and the steadfast friend and counselor of Joseph Smith, the Prophet.
Born at Tunbridge, Vermont, February 9th, 1800; suffered martyrdom with the Prophet at Carthage, Illinois, on the 27th of June, 1844.
The friendship of the brothers Hyrum and Joseph Smith is foremost among the few great friendships of the world's history. Their names will be classed among the martyrs for religion.
The Book of Mormon—the plates of which Hyrum Smith both saw and handled; the revelations in the Book of Doctrine and Covenants; the Church of Jesus Christ of Latter-day Saints—these, to bring them forth for the salvation of the world, cost the best blood of the 19th century.
"I could pray in my heart that all men were like my brother Hyrum, who possesses the mildness of a lamb and the integrity of Job, and, in short, the meekness and humility of Christ. I love him with that love that is stronger than death."—Joseph Smith.
"If ever there was an exemplary, honest and virtuous man, the embodiment of all that is noble in the human form, Hyrum Smith was the representative."—President John Taylor.
As he shared in the labors, so does he share in the honor and glory of the New Dispensation with his Prophet Brother.
In life they were not divided; in death they were not separated; in glory they are one.
The text on the west side of the base of Joseph Smith's tablet is:
JOSEPH SMITH.
The Prophet of the New Dispensation of the Gospel of Jesus Christ our Lord. He was born at Sharon, Vermont, on the 23rd of December, 1805; and suffered Martyrdom for the word of God and the testimony of Jesus at Carthage, Illinois, on the 27th of June, 1844.
HIS VISION OF GOD.
I saw two Personages whose glory and brightness defy all description. One of them spake unto me and said:
"This is my Beloved Son: hear Him."
I asked which of all the sects was right, and which I should join. I was answered I must join none of them; they were all wrong; they teach for doctrine the commandments of men; I received a promise that the fullness of the Gospel would at some future time be made known to me.
THE BOOK OF MORMON.
This book was revealed to him, and he translated it by the gift and power of God. It is an inspired history of ancient America, and contains the fullness of the Gospel. It is the American Testament of our Lord and Savior Jesus Christ.
THE ORGANIZATION OF THE CHURCH.
Joseph Smith received divine authority through the ministration of angels to teach the Gospel and administer the ordinances thereof. He established again in the earth the Church of Jesus Christ, organizing it by the will and commandment of God on the 6th day of April, 1830.
He also received commission to gather Israel and establish Zion on this land of America; to erect temples and perform all ordinances therein both for the living and the dead; and prepare the way for the glorious coming of the Lord Jesus Christ to reign on earth.
The contents of the tablet on the east side of the base of the Prophet's statue are these gems from his teachings:
TRUTH GEMS.
The glory of God is intelligence.
It is impossible for a man to be saved in ignorance.
Whatever principles of intelligence we attain unto in this life will rise with us in the resurrection.
There is a law irrevocably decreed in heaven before the foundations of this world upon which all blessings are predicated; and when we obtain any blessing from God it is by obedience to that law on which it is predicated.
This is the work and glory of God: to bring to pass the immortality and eternal life of man.
Adam fell that man might be; and men are that they might have joy.
The intelligence of spirits had no beginning, neither will it have an end. Jesus was in the beginning with the Father: man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
The spirit and body is the soul of man; and the resurrection from the dead is the redemption of the soul.
It is the first principle of the Gospel to know for a certainty the character of God; and to know that man, (as Moses) may converse with Him as one man converses with another.
This message of the Prophet, and these doctrines of the east bronze tablet, together with other doctrines taught by him in this PERIOD I of our CHURCH HISTORY, and to be found scattered through the six volumes now published of that history, await only the mind of some God-inspired Spencer to cast them into synthetical form—to be adequately presented and witnessed—to constitute Mormonism both the Religion and the Philosophy of modern times—to bring to pass and to glorify the Golden Age of the long-promised Millennium of Christian hope.
Footnotes:
[1]. That the general government of the United states has since constructed such a canal from Keokuk to Montrose, directly opposite Nauvoo on the west, and at a cost of more than four and a half million dollars, completing it in 1877 is noted in this volume, p. 80 and footnote.
[2]. See Nauvoo Neighbor for March 5th and March 12th. John E. Page was president of the company; and in a communication to the Neighbor (March 12, 1845) urging a vigorous prosecution of the enterprise, he said:
"We have commenced active operations for the building of a dam in the river, as noticed in the Neighbor of last week. * * *
"Here is the proud and gallant Mississippi, with her rapid current, tumbling to the broad Atlantic, seeming to say (as she quickens her pace over the rugged rocks of the lower rapids just opposite to our beautiful Nauvoo) only improve my shores and banks, ye Saints, as ye improve my neighboring soil; and I will propel your mills, cotton and woollen manufactories, by which your laborers can find employ, and your poor can be clothed and fed."
[3]. As the suggestion of Joseph Smith for building the canal around the Des Moines Rapids by the general government of the United states was carried out; so also is the water power of the Des Moines Rapids being utilized for manufacturing and other purposes, first suggested by the Prophet, but now, of course, in a way and on a larger scale than it was possible even for men to dream of when the city council of Nauvoo, in 1843, authorized the construction of a dam to harness this power in the Mississippi for the service of man. This, however, is now nearly an accomplished fact through the enterprise of the Keokuk and Hamilton Water Power Company, which, between Hamilton on the Illinois side, and Keokuk on the Iowa side of the Mississippi (eight or nine miles below Nauvoo), has in course of construction a dam which, including abutments, will be 4,700 feet in length, will stand 32 feet above the river bed, and be 42 feet wide at its base, built of solid concrete. In connection with the dam, and incident to it will be wharfage and a large drydock for the construction and repair of floating craft. There will be developed and for sale as the result of this enterprise, 200,000 horsepower for the service of St. Louis and other towns of Missouri, Illinois and Iowa. The dam and power house will be built at a cost of $22,000,000.
[4]. See "History of the Mormon Church," Americana magazine, number for January, 1911, Ch. LIX; also Elder John Taylor's Journal entry for 5th of September, 1844.
[5]. The Register article is copied into the Nauvoo Neighbor for November 13th, 1844.
[6]. Nauvoo Neighbor, March 12th, 1845.
[7]. See John Taylor's communication to the Quincy Argus, May 1st, 1839. HISTORY OF THE CHURCH, Vol. III, Chapter XXIII.
[8]. See Denunciation of Thieves, 1844, by Hyrum Smith; by President Smith and the formal action of the Apostles quorum, this HISTORY Vol. IV, Chapter XVII. Also the minutes of the conference held at Nauvoo April, 1843, this HISTORY, Vol. V, Chapter XVII.
[9]. History of Hancock County, p. 158.
[10]. Ibid.
[11]. See this HISTORY Vol. V, Ch. XXIV and Vol. IV. Introduction pp, 22 et seq.
[12]. This ordinance about a month after its enactment was repealed at the suggestion of President Smith. See this volume pp. 55-6.
[13]. This alleged "design" of the ordinance President Smith specifically denied in the open session of the city council, and to a committee of lawyers from Carthage, who waited upon the city council to protest against this ordinance; and the ordinance was amended by a third section disclaiming such alleged intention, but still retaining the feature that forced state process to be served through the agency Nauvoo's city officers. See this vol. pp. 173-4.
[14]. This volume pp. 130-132.
[15]. This HISTORY Vol. V, pp. 467-8, 472.
[16]. This HISTORY, Vol. V. pp. 473-4.
[17]. See Ford's letter to Thomas Reynolds, Governor of Missouri, under date of August 14, 1843. This HISTORY, Vol. V, pp. 553-6.
[18]. Ibid p. 200.
[19]. This HISTORY, Vol. VI. Ch. XXVI, where both letters will be found at length.
[20]. See Ford's History of Illinois. p. 269; also this HISTORY, Vol IV, pp. 479-481 and footnotes; Vol. V, p. 490.
[21]. Such appeared to be the very great probability in the election of 1843. As will be remembered by the readers of Vol. IV of this HISTORY, Cyrus Walker, Esq., Whig candidate for Congress, rendered valuable service in delivering the Prophet from the hands of those bent upon running him into Missouri for trial on the old complaint against him in that state. That service could only be obtained in that crisis by Joseph Smith pledging himself to vote for Walker, which was interpreted to mean, of course, the Mormon vote; and it was generally conceded that the Whigs receiving the Mormon vote would be successful. Before the day of election, however, there had arisen strong reasons for believing that the arrest of Prophet and the effort to take him to Missouri, as also Walker's appearance upon the scene to effect his liberation, was itself a political trick to secure the Mormon vote for the Whig party, which was thwarted by the Mormons voting, at the last moment, the Democratic ticket. (See Vol. V, Chapter XXVI).
[22]. Ford's History of Illinois, p. 364.
[23]. See this volume, pp. 214-217, where the editorial is given in extenso.
[24]. See Chapter XI, this volume, where the memorial itself, Hyde's two letters and the action in the House of Representatives will be found in full.
[25]. See Chapter XXX, passim this volume for a discussion of the Expositor; also Taylor-Colfax Discussion on the "Mormon" Question, p. 20. Also an editorial from the Nauvoo Neighbor, see p. 496, this volume.
[26]. I follow the typing and punctuation from the Signal as given by the late John Hay, secretary of state, Atlantic Monthly of December, 1869.
[27]. This is the late Secretary of State John Hay, in the Atlantic Monthly for December, 1869; "Joe Smith died bravely, he stood by the jam of the door and fired four shots, bringing his man down every time. He shot an Irishman named Wills, who was in the affair from his congenital love of a brawl, in the arm; Gallaghor, a Southerner from the Mississippi bottom, in the face; Voorhees, a half-grown hobbledehoy from Bear Creek, in the shoulder; and another gentleman, whose name I will not mention, as he in prepared to prove an alibi, and besides stands six feet two in his moccasins." In a later paragraph he refers to "the handsome fight in the jail."
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
PERIOD I.
HISTORY OF JOSEPH SMITH, THE PROPHET.
CHAPTER I.
AN ESTIMATE OF THE PROPHET JOSEPH AS A RELIGIOUS LEADER—ANTI-MORMON MEETING AT CARTHAGE—HISTORICAL SKETCH—IMPORTANT CONFERENCE OF THE TWELVE HELD IN BOSTON.
Friday, September 1, 1843.—A conference was held in Buffalo, New York, Elder John P. Greene presiding; Wm. H. Folsom,[[1]] clerk: 13 branches, 1 High Priest, 58 Elders, 2 Teachers, 1 Deacon, and 247 members were represented.
I attended the meeting of the High Council as a witness in the case of Cowles[[2]] vs. George J. Adams. Charges not sustained.
Saturday, 2.—I was not well, and therefore adjourned Mayor's Court.
Sunday, 3.—I attended council with my brother Hyrum, Newel B. Whitney, Willard Richards, William Law and William Marks, and gave instructions to the brethren in relation to things in futurity.
A tremendous storm at Chester, Penn. The creek rose twenty-three feet in two hours, and swept away all the bridges, many factories and houses, and upwards of twenty persons drowned.
A conference was held at Hayward's Hotel, Manchester, England.
Minutes of the Manchester Conference, held 3rd of September, 1843.
Charles Miller, President; William Walker, Clerk. Present: 1 Patriarch, 1 High Priest, 25 Elders, 40 Priests, 21 Teachers, and 4 Deacons.
Total number of members represented was as follows: 1,549 members, including 44 Elders, 99 Priests, 56 Teachers, 22 Deacons. Baptized since last general conference, 80; cut off, 29; emigrated, 18; removed, 26; died, 4.
Monday, 4.—Attended mayor's court and tried three cases—viz.,
City versus A. Dodge, S. Dodge, and Luther Purtelow.
The two first I fined five dollars, and the last one dollar and costs. One, p.m., called and gave licence for a circus performance, which I attended with my family until five, p.m.
I copy from the New York Sun as follows:—
"JOE SMITH, THE MORMON PROPHET."[[3]]
This Joe Smith must be set down as an extraordinary character, a prophet-hero, as Carlyle might call him. He is one of the great men of this age, and in future history will rank with those who, in one way or another, have stamped their impress strongly on society.
Nothing can be more plebeian, in seeming, than this Joe Smith. Little of dignity is there in his cognomen; but few in this age have done such deeds, and performed such apparent miracles. It is no small thing, in the blaze of this nineteenth century, to give to men a new revelation, found a new religion, establish new forms of worship, to build a city, with new laws, institutions, and orders of architecture,—to establish ecclesiastic, civil and military jurisdiction, found colleges, send out missionaries, and make proselytes in two hemispheres: yet all this has been done by Joe Smith, and that against every sort of opposition, ridicule and persecution. This sect has its martyrs also; and the spirit in which they were imprisoned and murdered in Missouri, does not appear to have differed much from that which has attended religious persecutions in all ages of the world.
That Joe Smith, the founder of the Mormons, is a man of great talent, a deep thinker, and eloquent speaker, an able writer, and a man of great mental power, no one can doubt who has watched his career. That his followers are deceived, we all believe; but, should the inherent corruptions of Mormonism fail to develop themselves sufficiently to convince its followers of their error, where will the thing end? A great military despotism is growing up in the fertile West, increasing faster in proportion, than the surrounding population, spreading its influence around, and marshalling multitudes under its banners, causing serious alarm to every patriot.
What is the reason that men are so blind that they cannot or will not see the hand of the Lord in His work of the last days!
Tuesday, 5.—Went to the office at nine, a.m., with Mr. Hamilton, of Carthage, who had obtained a deed from the sheriff of the county for lot 2, block 103, in the city of Nauvoo, for taxes, although I had previously paid them; which is another specimen of the oppression, injustice, and rascality of Mr. Collector Bagby, who by such foul means robs me and other Saints, and abuses all who come unfortunately in his power.
I requested my clerk to make out a bill of fare for the "Mansion."
The ship Metoka sailed from Liverpool with a company of Saints on board.
Wednesday, 6.—I went to the recorder's about half past six, a.m., and found him in bed.
Held mayor's court in the case, "City versus Joseph Owen."
Anti-Mormon Meeting at Carthage, Seat of Hancock, County Illinois.[[4]]
Meeting convened pursuant to adjournment. The former chairman[[5]] not being present.
Edson Whitney, Esq., was called to the chair, and the meeting being organized, the following preamble and resolutions were submitted by the committee, and unanimously adopted:—
PREAMBLE AND RESOLUTIONS.
This meeting having convened for the purpose of taking under advisement a subject of vital importance not only to this county, but to all the surrounding counties, regret that we are necessarily and irresistibly forced to the conclusion that a certain class of people have obtruded themselves upon us, calling themselves Mormons, or Latter-day Saints, and under the sacred garb of Christianity, assumed, as we honestly believe, that they may the more easily, under such a cloak, perpetrate the most lawless and diabolical deeds that have ever, in any age of the world, disgraced the human species.
In evidence of the above charge, we find them yielding implicit obedience to the ostensible head and founder of this sect, who is a pretended prophet of the Lord, and under this Heaven-daring assumption claiming to set aside, by his vile and blasphemous lies, all those moral and religious institutions which have been established by the Bible, and which have in all ages been cherished by men as the only means of maintaining those social blessings which are so indispensably necessary for our happiness.
We believe that such an individual, regardless as he must be of his obligations to God, and at the same time entertaining the most absolute contempt for the laws of man, cannot fail to become a most dangerous character, especially when he shall have been able to place himself at the head of a numerous horde, either equally reckless and unprincipled as himself, or else made his pliant tools by the most absurd credulity that has astonished the world since its foundation.
In the opinion of this meeting, a crisis has arrived, when many of the evils to be expected from a state of things so threatening have transpired. We feel convinced that circumstances have even now occurred which prove to us most conclusively that Joseph Smith, the false Prophet before alluded to, has evinced, in many instances, a most shameless disregard for all the forms and restraints of law, by boldly and presumptuously calling in question the acts of certain officers, who had fearlessly discharged the duties absolutely imposed upon them by the laws, particularly when they have come in contact with his own sordid and selfish interests.
He has been heard to threaten—nay, he has committed violence upon the person of an officer, because that officer dared honestly to do his duties according to law.
He has caused his city council to pass laws contrary to the laws of the state, and subversive of the rights of citizens of this state.
Citizens have been arrested, tried and punished for breaches of those mock laws, from time to time, in such manner, that they have been compelled to the humiliating necessity of seeking an asylum elsewhere, in order to escape the tyranny and oppression of this modern Caligula.
He has caused the writ of habeas corpus to be issued by the municipal court of the city of Nauvoo, in a case not provided for in the charter of this city, and indeed contrary to the letter of that instrument; and, himself a prisoner, arrested under grave charges made by a neighboring state, brought before said court, tried, and acquitted; thereby securing his own rescue from the custody of the law.
Citizens from the adjoining counties have been denied the right to regain property stolen and taken to Nauvoo, even after they have discovered both the thief and the property; and themselves, under the most frivolous pretenses, arrested, fined, and other property rifled from them, to satisfy the mock judgments and costs of his cormorant officers.
Persons upon whom stolen property has been found in the city of Nauvoo, have been brought before this religio-political chief; and he, in the capacity of mayor of the city, has refused to convict, where the cases have been most clear and palpable.
We have had men of the most vicious and abominable habits imposed upon us to fill our most important county offices, by his dictum, in order, as we verily believe, that he may the more certainly control our destinies, and render himself, through the instrumentality of these base creatures of his ill-directed power, as absolutely a despot over the citizens of this county as he now is over the serfs of his own servile clan.
And, to crown all, he claims to merge all religion, all law, and both moral and political justice, in the knavish pretension that he receives fresh from heaven divine instructions in all matters pertaining to these things; thereby making his own depraved will the rule by which he would have all men governed.
He has caused large bodies of his ragamuffin soldiery to arm themselves, and turn out in pursuit of officers legally authorized to arrest himself; he being charged with high crimes and misdemeanors committed in the state of Missouri, and these officers arrested by the vilest hypocrisy, and placed in duress, that he might enable himself to march triumphantly into Nauvoo, and bid defiance to the laws of the land.
In view of the above grievances, this meeting feel that it is their bounden duty to resist, by every laudable means, all such unwarrantable attacks upon their liberties. Therefore—
Resolved, 1st. That inasmuch as we honestly believe that the combination of people calling themselves Mormons, or Latter-day Saints, have given strong indications, in their recent movements, that they are unwilling to submit to the ordinary restraints of law, we are therefore forced to the conclusion that the time is not far distant when the citizens of this country will be compelled to assert their rights in some way.
Resolved, 2nd. That while we would deprecate anything like lawless violence, without justifiable cause, yet we pledge ourselves in the most solemn manner to resist all the wrongs which may be hereafter attempted to be imposed on this community by the Mormons, to the utmost of our ability,—peaceably, if we can, but forcibly, if we must.
Resolved, 3rd. That in the event of our being forced into a collision with that people, we pledge ourselves that we will stand by and support each other in every emergency up to the death.
Resolved, 4th. That we believe that it is also the interest of our friends in the neighboring counties and also neighboring states to begin to take a firm and decided stand against the high pretension and base designs of this latter-day would-be Mahomet.
Resolved, 5th. That provided we must necessarily, for the well-being of this community, the protection of our dearest rights, and the preservation of our excellent institutions, adopt measures to humble the pride and arrogance of that audacious despot; we therefore call upon all good and honest men, without distinction of party or place, to come to the rescue.
Resolved, 6th. That we pledge ourselves in the most determined manner that if the authorities of the State of Missouri shall make another demand for the body of Joseph Smith, and our Governor shall issue another warrant to stand ready at all times to serve the officer into whose hands such warrant may come, as a posse, in order that it may not be said of us, in future, that the most outrageous culprits have been suffered "to go unwhipped of justice."
Resolved, 7th. That a corresponding committee be appointed to communicate with the different parts of this county, and also with other counties; and we would also recommend to all surrounding counties to appoint like committees for the purpose of a mutual interchange of views in regard to the subjects embraced in these proceedings.
Resolved, 8th. That as it has been too common for several years past for politicians of both political parties, not only of this county, but likewise of the state, to go to Nauvoo and truckle to the heads of the Mormon clan for their influence, we pledge ourselves that we will not support any man of either party in future who shall thus debase himself.
Resolved, 9th. That if the Mormons carry out the threats they have made in regards to the lives of several of our citizens, we will, if failing to obtain speedy redress from the laws of the land, take summary and signal vengeance upon them as a people.
Resolved, 10th. That when the Government ceases to afford protection, the citizens of course fall back upon their original inherent right of self-defense.
In pursuance of the 7th resolution, the following gentlemen were appointed to act as a central corresponding committee at Carthage—namely, Captain Robert F. Smith, Major T. J. Bartlet, Harmon T. Wilson, Frank A. Worrel, and Walter Bagby.
On motion of Henry Stevens, it was ordered that committees, consisting of two persons, be appointed in each election precinct of this county, for the purpose of communicating with the central committee at Carthage; and that those two may add to their number at discretion.
On motion of Daniel Beaver, it was made the duty of the person whose name stands first on the list of each committee to act as chairman; and that all communications from the other committees, or from any other sources shall be added.
The following gentlemen were then appointed by the chair as committees in the several precincts, to wit:—
Green Plains—Edson Whitney and Levi Williams.
Bear Creek—William White and Andrew Moore.
Chili—Stephen Owen and Arthur Morgan.
Augusta—William D. Abernethy and Alexander Oliver.
Saint Mary's—William Darnell and Daniel Beaver.
Fountain Green—Thomas Geddis and S. H. Tyler.
La Harpe—Jesse Gilmer and Charles Comstock.
Camp Creek—James Graham and Thomas Harris.
Appanooce—John McCanley and John R. Atherton.
Montebello—Samuel Steel and Benjamin B. Gates.
Warsaw—Thomas C. Sharp and Mark Aldrich.
On motion of Levi Williams, Colonel Root, of McDonough county, was added to the central corresponding committee of Carthage.
On motion of Henry Newton, Esq.,
Resolved, That the central committee of correspondence act as a general committee of supervision; and, in case of a contingency occurring requiring aid, that they immediately call on the precinct committees and upon all others favorable to our cause to furnish such aid as the exigency of the case may require.
On the motion of Charles C. Stevens, the following supplementary resolutions were unanimously adopted:—
Resolved, That the president of this meeting be requested to communicate with the Governor of Missouri, and respectfully request him to make another demand upon the authorities of this state for the body of Joseph Smith, commonly called the Mormon Prophet; and in the event of a requisition and an order for his arrest and delivery to the proper officers of the state of Missouri, we offer our services to enforce said order, and pledge ourselves to sustain the supremacy of the laws at all hazards and under all circumstances.
Resolved, That a copy of the proceedings of this meeting be forwarded to the publisher of the Warsaw Message, Quincy Whig, and Quincy Herald, for publication, with a request to them to add a note, soliciting all editors friendly to our cause in this state, Missouri, and Iowa Territory, to copy.
It was then moved and seconded, That this meeting adjourn, subject to the call of the central corresponding committee.
Edson Whitney, Chairman.
W. D. Abernethy, Secretary.
Editors throughout Illinois, Missouri, Iowa Territory, friendly to the Anti-Mormon cause, are requested to publish the proceedings, in today's paper, of a meeting held at Carthage on the 6th instant.
Thursday, 7.—I took home the letter written to Harrisburg[[6]] for the Church History, a small fragment of which only has been preserved, and is as follows:—
Historical Sketch of the Church of Jesus Christ of Latter-day Saints.
Messrs. Editors,—The Church of Jesus Christ of Latter-day Saints was founded upon direct revelation, as the true Church of God has ever been, according to the Scriptures (Amos 3:7, and Acts 1:2); and through the will and blessings of God, I have been an instrument in his hands, thus far, to move forward the cause of Zion: therefore, in order to fulfill the solicitations of your letter of July last, I shall commence with my life.
[Then follows a brief historical sketch of the Church from the birth of the Prophet to the settlement of the Saints at Nauvoo, much in the strain of the "Wentworth Letter" already published in this HISTORY, (Vol. IV, Ch. XXXI); and for the reason that all the historical data in this I. Daniel Rupp sketch is contained in the Wentworth Letter, it is thought unnecessary to reproduce it here, excepting the closing paragraphs which deal with conditions and prospects at Nauvoo, on the date at which we have arrived in our HISTORY, viz. September, 1843.—Editor.]
Nauvoo, upon every point connected with increase and prosperity has exceeded the most sanguine expectations of thousands. It now contains near 3,500 houses, and more than 15,000 inhabitants. The charter contains, among its important powers, privileges or immunities, a grant for "The University of Nauvoo," with the same liberal powers of the city, where all the arts and sciences will grow with the growth and strengthen the strength of this beloved city of the Saints of the last days.
Another very commendatory provision of the charter is that that portion of the citizens subject to military duty are organized into a body of independent military men, styled the "Nauvoo Legion," whose highest officer holds the rank and is commissioned lieutenant-general. This Legion, like other independent bodies of troops in this Republican Government, is at the disposal of the Governor of the state, and President of the United States. There is also an act of incorporation for an Agricultural and Manufacturing Association, as well as the Nauvoo House Association.
Since the organization of this Church, its progress has been rapid, and its gain in numbers regular. Besides these United States, where nearly every place of notoriety has heard the glad tidings of the Gospel of the Son of God, England, Ireland and Scotland have shared largely in the fullness of the everlasting Gospel, and thousands have already gathered with their kindred Saints to this the corner stone of Zion. Missionaries of this Church have gone to the East Indies, to Australia, Germany, Constantinople, Egypt, Palestine, the islands of the Pacific, and are now preparing to open the door in the extensive dominions of Russia.
There is no correct data by which the exact number of members composing this now extensive and still extending Church of Jesus Christ of Latter-day Saints can be known. Should it be supposed at 150,000, it might still be short of the truth.
Believing the Bible to say what it means and mean what it says, and guided by revelation, according to the ancient order of the fathers, to whom came what little light we enjoy, and circumscribed only by the eternal limits of truth, this Church must continue the even tenor of its way.
Called at the office, and administered the laying on of hands to Sister Partington and her two children.
Dreadful conflagration at Stuhlweissenburg, in Hungary. About six hundred houses destroyed.
Friday, 8.—My wife being sick, I was at home all day.
Stephen Markham started for Dixon with the court papers in relation to the writ of habeas corpus, and as a witness.
I directed William Clayton to go to Augusta, Iowa, to get a deed signed by Mr. Moffit for the steamer Maid of Iowa.
Muster day of the first cohort.
The Twelve held a meeting in Boylston Hall, Boston. Present—Elders Heber C. Kimball, Orson Pratt, George A. Smith, Wilford Woodruff, John E. Page.
Saturday, 9.—My wife a little more comfortable. William Clayton went to Augusta, got the deed signed by Mr. Moffit and his wife, and returned in the evening.
General training of the Nauvoo Legion.
The quorum of the Twelve met the church in Boston, at Boylston Hall, in conference. Sixteen branches were represented, containing 878 members. A great deal of valuable instruction was given by the Twelve, and the hall, a very large one, was crowded. A number were baptized during conference, which lasted three days. The minutes of conference I here insert:—
Important Conference of the Twelve, Held at Boylston Hall, Boston, September 9, 1843.
Present of the Quorum of the Twelve—Elders Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, John E. Page, Wilford Woodruff, George A. Smith.
[Reported by Wilford Woodruff.]
Conference opened with prayer by Elder George A. Smith.
After the various branches in the New England States were represented, Elder P. P. Pratt made a few remarks, of which the following is a synopsis:
Some Elders tell us that they have taught the gathering according to the Scriptures. But it is not sufficient to teach the principle from the Scriptures alone; for if there was no other guide, the people would be left in doubt as to whether they should gather to Jerusalem, Africa, America, or elsewhere. It is right to teach the gathering according to the Scriptures, although some predictions of the Prophets are obscure; but we are not left to them alone. We know and all the Saints ought to know that God has appointed a place and time of gathering and has raised up a Prophet to bring it about, of which we are witnesses. Our message is that we are witnesses of the fulfillment of the predictions of the Prophets.
We have not to lay down a long, round-about [system] of arguments and calculations. The specific time and place are pointed out, the stakes are driven, the foundations of the city and temple are laid, and a people already gathered. We therefore know where to go; and to reject the revelations of God, which have pointed out these things to us, only brings condemnation. If this is not the case, then our faith is vain, and our works and hopes are vain also.
We worship a God who can inspire His servants to tell the people what to do. We have already got the opinions of men enough concerning the coming of Jesus Christ; but we need the voice of a Prophet in such a case and we have it. I am willing to risk my all upon it: and if the Elders understand the principle of gathering, and teach it correctly, the people will have the correct spirit of the gathering.
It is time we come out and declared boldly and definitely what God had for the people. We want more than opinions—we want your works. He has said he would send a Prophet to prepare the way. And let me ask these profound sectarians, why He has not done it? If the angels found a God in heaven able to give instructions, shield them from sword and famine, &c., why have we not found Him? Let the teachers bear the message they are entrusted with; and if the people wish then for Scripture, tell them that their message is in fulfillment of prophecy; but let them have the whole message.
Elder E. P. Maginn said he for one had taught the gathering according to the Scriptures; but he considered all modern revelations Scripture as well as those given anciently.
Elder Brigham Young addressed the meeting on the subject of our faith. We hear the Elders represent the feeling of the brethren concerning the gathering. This is right. The Spirit of the Lord Jesus Christ is a gathering spirit. Its tendency is to gather the virtuous and good, the honest and meek of the earth, and, in fine, the Saints of God. The time has come when the Lord is determined to fulfill his purposes. The people are apt to say that if they had lived in the days of Jesus Christ they would have received His work. But judge ye if the people are better now than then. They are not. When the full, set time was come, the Lord came in the flesh to do His work, whether the people were prepared or not; and He would not have come at all, if He had waited till the people were prepared to receive Him. It was decreed from all eternity that He should come, and He came. The people were not prepared then, nor are they any more prepared now. And now the full set time has come for the Lord God Almighty to set His hand to redeem Israel. We are not bound to make the people believe, but we are bound to preach the Gospel; and having done this, our garments are clear.
The Lord does not require every soul to leave his home as soon as He believes. Some may be wanted to go to the isles of the sea, and some to go north, and some south. But He does require them to hearken to counsel, and follow that course which He points out, whether to gather or stay to do some other work.
The Spirit of the Lord and His work are on the alert, and those who keep up with the work must be on the alert also. The Spirit of the Lord will leave them who sit down and refuse to obey. When the Lord says, "Gather yourselves together," why do you ask Him what for? Had you not rather enjoy the society of Saints than sinners whom you cannot love? Is it not the principle of the Saints to mingle together and promote the great cause in which they are engaged?
Perhaps some of you are ready to ask, "Cannot the Lord save us as well where we are as to gather together?" Yes, if the Lord says so. But if He commands us to come out and gather together, He will not save us by staying at home. Have you not received the Gospel? Yes. Then do you believe what we say? Have you not received the Holy Ghost, by receiving the Gospel which we have brought unto you? Yes, thousands have; and it stands as a testimony that God has got a Prophet on the earth. You might have been baptized seventy times seven in any way except the way God had ordained and pointed out, and you would not have received the Holy Ghost. This also is a testimony to you.
Are you engaged with us in this great work? "Yes, certainly," you answer, "heart and hand." "Can we do any good?" Yes, you can. The sectarian world send the Bible to the nations of the earth. The poor among them put sixpence, fifty cents or a dollar into the box to carry out that object; and can the Latter-day Saints do nothing? Let them do what God requires. He has required that we should build a house unto His name, that the ordinances and blessings of His kingdom may be revealed, and that the Elders may be endowed, go forth and gather together the blood of Ephraim—the people of God, from the ends of the earth.
Can you get an endowment in Boston or anywhere, except where God appoints? No, only in that place which God has pointed out. Now, query—Could Moses have obtained the law if he had stayed in the midst of the children of Israel, instead of going up on to the mountain? The Lord said, "Go and do so and so; stand before Pharaoh; pull off thy shoes, for the place is holy." Moses obeyed, and obtained blessings which he would not have received if he had been disobedient.
Has the Lord spoken in these last days, and required us to build Him a house? Then why query about it? If He has spoken, it is enough. I do not care whether the people gather or not, if they don't want to do so. I do not wish to save the people against their will. I want them to choose whether they will gather and be saved with the righteous, or remain with the wicked and be damned. I would like to have all people bow down to the Lord Jesus Christ; but it is one of the decrees of the Lord that all persons shall act upon their agency, which was the case even with the angels who fell from heaven.
Now, will you help us to build the Nauvoo House and Temple? If so, you will be blessed: if not, we will build it without you. And if you don't hearken, you will not have the Spirit of the Lord; for the Spirit of the Lord is on the move.
The Apostles tried to gather the people together in their day. Christ said He would gather the Jews oft as a hen gathereth her chickens under her wings, but they would not. Neither God nor angels care whether men hear or forbear: they will carry on their work; for the full, set time is come for God to set up His kingdom, and we go about it. We must build a house, and get an endowment, preach the gospel, warn the people, gather the Saints, build up Zion, finish our work, and be prepared for the coming of Christ.
Now, we want to send four missionaries to the Pacific Islands, and we want a little clothing, and beds, and money to pay their passage. Can you do something for them? This is not all. We want you to give all you have to spare towards building the Temple. We shall be able to build it, if we have to work with a sword in one hand. But perhaps you are afraid you will not have enough for yourself, when you get there; yet how easy it is for the Lord to take it away from you by fire or otherwise!
Elder Maginn had an ivory cane. I asked him for it, but he declined making me a present of it. Not long after, he had it stolen from him in a crowd, and it now does neither of us any good. Perhaps your purse may slip through your pocket, or you may lose your property; for the Lord can give and take away. Jacob, with his faith, obtained all the best cattle his father-in-law had.
If I had a wife and ten children, I would give all my money to build the Temple and Nauvoo House, and I would trust in God for their support. Yet I will be richer for it; for God would prosper me in business. Men are apt to serve God on Sunday, and neglect Him all the week. Who blesses you and all the people? God. But do the people acknowledge the hand of God in all these things? No; they turn away from Him, and do not acknowledge Him, or realize from whom their blessings flow. They know not who blesses them. It never comes into their hearts. So with the farmer. The blessings are constantly flowing to him, and he considers not whence they come.
Let me tell you a secret. When the Lord shakes the earth, and every valley shall be exalted, and every mountain and hill shall be made low, He will bring gold for brass, silver for iron, brass for wood, and iron for stones. Then you will have no use for gold, for money and gods as you now have. You will not care so much about it; but the Lord will think as much of it then as now.
But now we want some of the gods of the Gentiles—some of the gold and silver to build the Temple and Nauvoo House for the accommodation of the kings, princes and nobles of the earth, when they come to inquire after the wisdom of Zion, that they may have a place for their entertainment, and for the weary traveler to be refreshed. Let us have your gold to take to Nauvoo for this purpose.
Is there wisdom in Zion? We think so, and the world begins to think so. Let the world come forward and translate the plates that have of late come forth,[[7]] if they have wisdom to do it. The Lord intends to take away the gods of the Gentiles: He pulleth down and He buildeth up at His own pleasure.
Sacrifice your gods for the building up of Zion. Administer of your substance. Send our missionaries to the islands of the seas. Don't be afraid of a dollar, or a hundred dollars, or even a thousand dollars. I would not. I have made a sacrifice of all I possessed a good many times. I am richer the more I give; for the Lord has promised and does reward me a hundredfold; and if I sacrifice all for the cause of God, no good thing will be withheld from me. I have taken this course to get rich. I have given all I had, and God has given many blessings in consequence. If I am too bold in asking, be too bold in giving. I ask, expecting to receive. Put your shoulders to the wheel with all your might. Give your all, and become rich by receiving a hundredfold.
Adjourned until half-past two o'clock, when the meeting was opened by singing.
Prayer by Elder Parley P. Pratt. Singing.
Elder Parley P. Pratt said: I have a few remarks to make concerning the subject spoken of in the forenoon by Elder Brigham Young, who said we wanted all your gold, silver, and precious things. We not only want your all as pertaining to gold, silver, &c., but we want you, your wives and children, and all you have to be engaged in the work of the Lord.
I don't know that I can give you a better pattern of what we want than the case of Joseph in Egypt. Israelites will get all they can. They are very great to go ahead. The Egyptians believed in dreams; and by the peculiar gift of interpretation of dreams, Joseph entered into a great scheme of speculation. He used the gift of interpretation to become great in the eyes of the Egyptians. He obtained great political influence, came out with gold ornaments, and rode in the king's chariot in great splendor. He laid up corn in great abundance during the seven years of plenty; and when the famine came, he got all their gold, silver, cattle, land, property, and, finally their persons. * * *
God is the origin of power—the Sovereign. He made the people and the earth, and He has the right to reign. There will be good times and good government, when the world will acknowledge the God of heaven as the Lawgiver, and not till then; and if I could live under His government, I should be thankful, although I am a real Republican in principle, and would rather live under the voice of the people than the voice of one man. But it will be for the good and happiness of man when that government is established, which we pray for when we say, "Thy kingdom come, Thy will be done on earth as it is in heaven;" and until that time arrives we must pray for it.
This Joseph in Egypt—the speculator—what a great and good man he was! I love him, I admire his course, and I believe a little of his blood is in my veins. But had Joseph been like the religious world at the present day—had he said he had got religion and done with the world, he would not have rode the king's horse, worn his robe, or had to do with gold and silver; and he would have done no good, built no storehouses, and saved no corn, for fear of speculation.
But he acted differently. And there is an ancient prediction respecting our modern prophet, Joseph—namely, that a prophet and seer should be raised up, and those who seek to destroy him shall be confounded. This has proved true. Upwards of thirty law suits have been brought against the Lord's anointed, and his persecutors have as often been confounded. He has been raised and supported according to the prophecy, to do a work on the earth, and the Lord has been with him. Every weapon formed against him has been broken. He has overcome all the lawsuits which have been brought against him, and no accusation has been sustained against him; yet he will lay a plan to speculate as large as ancient Joseph did; he will have power to buy up all the rest of the world.
What Elder Young said is good. We want all he spoke of, and a great deal more, We do not want it for ourselves, but for you. We want you to use it; and we have a Prophet who tells how, when and where to use it. Take your means and unite your exertions in this work. We want you to take that course which will save you. Build up a city and temples, and enjoy them, and do as the Lord tells you, and hearken to counsel.
We have prophets to tell us what to do, and we should get as much wisdom as the world. If they want a railroad built, all they have to do is to open books. The people subscribe stock, a railroad is soon built, and an income is realized. The Saints ought to be as well united as the world, and do the things that God has required, that a great nation may be saved from all nations.
The old gentleman [Satan] that rules the nations has ruled long enough; and if I were an infidel, I would like to have the Lord raise up a Joseph, or a Daniel, or a Mordecai, or an Esther, to obtain political, temporal, and spiritual power, and cause a change for the good of the world. Thank heaven, he has begun to raise them up. He has raised up another Joseph to do the great work of God, and it will continue on until the saying goes forth that the Lord has built up Zion.
The kingdom of God must be established, and it will be. I read that gold, silver, power, thrones, and dominions will be connected with the great work of God in the last days. Then let us wake up to see what God says shall come to pass, and let us enlarge our hearts and prepare for the great and glorious work.
Do the Saints here in Boston know that they are identified with the laying of the foundation, and establishing of a great and mighty kingdom, which is to include all the great and glorious work to be fulfilled in the last dispensation and fullness of times? And I prophesy, in the name of the Lord, that whether the Saints of Boston or any other place, stand for it or rise against it, numberless millions will celebrate that day when the foundation of this work was laid.
Elder George A. Smith said: I am pleased with the many remarks which have been made this day. You can easily see a similarity between the two Josephs, and the revelations that are given for the salvation of the present generation. Joseph in Egypt, a savior of his father's house and the Egyptians: Joseph [Smith] at this day holds the keys of salvation not only to the Gentiles, but also to the house of Israel.
I do not know but some may have reflections different from my own. I will, however, show how the Lord deals with mankind. Some may say, "Who can believe that God who dwells in heaven will condescend to speak to the people about building Him a house in this day of religion and science?"
This may be considered simple in the eyes of many; but the day was when the salvation or damnation of the whole world hung upon as small a circumstance. "Noah, by faith, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by which he condemned the world, and became heir of the righteous which is by faith."
Had the editors of this day lived then, I think they would have said and written more against it than they have against Joseph Smith and the revelations he has received and published.
We find God was in the habit of telling men to do many simple things, even to the giving of a law concerning the protection of birds' nests. You talk about God condescending to speak of small things in the last days, but it is only as it was in the days of Moses; for we read in the Bible how God commanded the children of Israel, when they found a bird's nest, (Deut. XXII:7) not to take the dam with the young: "But thou shalt in any wise let the dam go, and take the young to thee." Why? "That it may be well with thee, and that thou mayst prolong thy days."
We see from this, that however small and simple the commandments of God appear to be, they are great in their results. Connecting this with the law of God to Israel concerning the eating of locusts, beetles and grasshoppers (Leviticus XI:22). "Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind."
Is this as small business for the Lord to talk about as it is for Him to command the Saints to build a tavern or boarding house for visitors who constantly go to Nauvoo, which, when done, will do much good for the spreading of the work to all nations. What good could arise from a law of God permitting the eating of beetles and grasshoppers, I cannot say.
All the prophecies have aimed at the gathering of the people, and saving them in the last days. But it is better never to have known the Master's will than to know it and not perform it; and my advice is, If you cannot take hold of the work and go through the whole course, stop and go no further. If you have not courage to go on at the expense of all things, it is better to turn back.
We do not want to deceive you. Our traditions have taught us to be very religious, to wear long faces, never to tell an amusing story, nor to laugh, &c. This was the case with the long-faced Christians in Missouri, and they were the first to strike a dagger to our hearts. It is better for a man to act out what he is than to be a hypocrite. "Pure religion and undefiled before God and the Father, is this," says James, "to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."
I do not like that religion which lies in a man's long face, or his coat or his hat. If I wear a strange hat, it is not because of my religion: for where the religion of a man is in the shape of a hat or coat, it is not very extensive anywhere else.
Some of the Elders want to appear very big, and to be called great preachers; but whenever I have seen them trying to preach something large and mysterious, to get a name, I have concluded they have yet much to learn. I have been eleven years a member of this Church, and was a believer two years before I entered it; and during that time I have seen many Elders who like to preach large and mysterious sermons.
As many are desirous of hearing mysteries, I will rehearse a short sermon of mysteries for their edification. Elder Kimball has had a long standing in the Church. He has preached much, done much good, brought many souls into the kingdom, had great influence, and is considered the most successful minister among us.
Elder Amasa Lyman and myself went into Pike county, Illinois, to preach where the Elders had preached all the mysteries about beasts, heads and horns. They wanted us to preach mysteries. We told them we were not qualified to preach mysteries; but if they would send for Elder Kimball he would preach them. So they sent about forty miles for Elder Kimball, and brought him down, they were so anxious to hear mysteries.
When he came, he had a large congregation assembled. He arose and remarked that he understood they had sent for him to come and preach the mysteries to them. "I am well qualified, and fully competent to do it, and am happy to have the privilege. I want the attention of all." When every mind was stretched and eager to learn these great mysteries he said, "The first mystery I shall present before you is this, 'Look at Elder Amasa Lyman; he needs a pair of pantaloons and a new hat. But it appears you do not see it; consequently I want to open your eyes and reveal to you a great mystery; for an Elder in the Church has need of a hat and a pair of breeches as well as yourselves, and especially when the Saints know he is so much in need of them!'" He preached a few more mysteries of the same nature, and the result of this sermon was that Elder Lyman got a pair of pants and a new hat, and Elder Kimball and myself each a barrel of flour for our families.
Elder Brigham Young arose and said: I will make an apology for my remarks in the former part of the day. Some may think I spoke very plainly; but the object I had in view was to teach you your duty, as I am aware the people are not made to feel it; and the apology I have to make is this: I will turn Thomsonian doctor, and give the composition without cream and sugar,—it matters not whether I get friends or foes. If this work does not live, I do not want to live; for it is my life, my joy, my all; and if it sinks, God knows I do not want to swim.
I wish you to understand this—that he that gathereth not with us scattereth, and they have not the Spirit of God. We live in anticipation of the day when mobs cannot harm us, and they who have tasted the bitter cup feel to realize this hope. Wake up, ye Elders of Israel who have sought to build yourselves up, and not the kingdom of God, and put on your sword. Wake up, ye that have daubed with untempered mortar! Hearken and hear me; for I say unto you, in the name of Jesus Christ, that if you do not help us to build the Temple and the Nauvoo House, you shall not inherit the land of Zion.
If you do not help to build up Zion and the cause of God, and help me and my brethren on our way when we want to go on the Lord's business, you shall not partake of the blessings which are laid up in store for the Saints. Many Elders seek to build themselves up, and not the work of the Lord. They will say "Put gold rings on my fingers; give me what I want;" and they care nothing about the Temple. This they should not do. I will not allow myself to do so; and when any one does this, no matter who he may be, even though he was one of the Twelve, he will not prosper. Those of the Twelve and others of the Elders who have apostatized, I have known their hearts and their breathings. I have known their movements although they thought I did not know much. But I knew all about them; and when I see men preaching to build themselves up, and not Zion, I know what it will end in. But you may say you are young. I don't care if you are. Are you old enough to know what you are about? If so, preach and labor for the building up of the city of Zion; concentrate your means and influence there, and not scatter abroad. Instead of which, some of the Elders appear to be dumb and lazy, and care for nothing but themselves.
Now, ye Elders, will you be faithful? If not, you will not be chosen, for the day of choosing is at the door. Why be afraid of a sacrifice? I have given my all many times, and am willing to do it again. I would be glad to hear the Lord say through His servant Joseph, "Let my servant Brigham give again all that he has," I would obey it in a moment, if it took the last coat off my back.
A hymn was sung.
Elder Kimball arose and said: I get up of necessity to say a few words. I am unwell, but I feel the importance of this work. I have been a member of this Church twelve years. I came out of the Baptist church and joined this with all my heart, as I was seeking after truth. I have passed through everything but death; in fact I have been brought into situations even worse than death. It has been my lot and privilege to sacrifice all I possessed from time to time; and we have come here to call for help to build the Temple and Nauvoo House. I have spent thirty dollars to get here, and have collected fifteen and that with much difficulty.
We were commanded of the Lord to come: but it seems as though but few felt interested in it. Here I see four brethren going as missionaries to the Sandwich Islands, and destitute of means to help themselves. I could weep for them. I feel interested in this great work. We are seeking to bring about a work that could never before be performed.
When the time is brought about that we are to receive our inheritances, the more faithful we are, the larger will be our reward. We have come out to reap, but do we have time to reap new grain? No; for it takes all our time to try to save that which is already reaped.
We have reapers in the field, and we are trying to save the wheat. We want to get it on the barn floor, so that we may thrash it. We have come after it to warn you. You think Elder Young put the flail on rather heavy; but it is nothing to be compared with the thrashing you will get in Zion, and those who have the hardest heads will, of course, have to be thrashed the hardest. But don't be troubled about the chaff when it comes to the barn, for God will prepare a great winnowing mill which will blow all the chaff away, and the wheat will be found before the mill: then it has to go through the smut machine, then ground, then put through the bolting machine, and many will bolt in going through. I speak in parables. I compare the Saints to a good cow. When you milk her clean, she will always have an abundance of milk to give; but if you only milk her a little, and don't strip her, she will soon dry up. So with the Saints: if they do but little in building up Zion, they soon have but little to do with. This was the case in Cincinnati.
The night before arriving at Cincinnati, I had a dream while on the steamboat. I dreamt that I had a wagon with a rack on it, and an individual with me. We were going to a field of wheat of mine that had been cut, bound and shocked up, in order to haul into the barn. When we came to the field, I jumped off the wagon, and got over the fence to examine it, pulled off the cap sheaf, and behold it was oats. Pulling the bundles apart, I found there were clusters of rats. On further examination I found clusters of mice, and the oats were all eaten up.
In my dream I was going to haul in wheat, but to my astonishment it was oats, and they were all eaten up by the rats and mice.
I thought these rats and mice were the Elders and official members who had been in and lain on the Church at Cincinnati—lived on the wheat—eaten it up instead of building up new branches; so that when the Twelve came along, they could not get anything for the Temple or Nauvoo House, or hardly a place to stay. The rats had eaten up the wheat, so we had to go to the world for a home to stay while we were there.
We do not profess to be polished stones like Elders Almon W. Babbitt, George J. Adams, James Blakeslee, and Eli P. Maginn, &c., &c.; but we are rough stones out of the mountain; and when we roll through the forest, and knock the bark from the trees, it does not hurt us, even if we should get a corner knocked off occasionally; for the more we roll about, and knock the corners off, the better we are; but if we were polished and smooth when we get the corners knocked off, it would deface us.
Joseph Smith never professed to be a dressed, smooth, polished stone, but to have come rough out of the mountain; and he has been rolling among the rocks and trees, yet it has not hurt him at all: but he will be as smooth and polished in the end as any other stone, while many who were so very polished and smooth in the beginning get badly defaced and spoiled while they are rolling about.
Elder Parley P. Pratt said—Some are going to Zion, and the rest want to know what they shall do. The Lord, through Jeremiah (III, 14,15) says, "I will take you one of a city, and two of a family, and I will bring you to Zion; and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." Inasmuch as you hearken to counsel, you will know what the will of the Lord is concerning you in all things. Meet often together to worship God and to speak to each other of the things of God. Gather as soon as you can. Come up to the mountain of the Lord's house, and there learn of these things, that the Scriptures may be fulfilled.
Elder Orson Pratt said—I do not know that I can say anything to impress the subjects which have been spoken upon more fully upon your minds than has been done. There are some things, however, I wish to mention. We have learned from what we have heard this day that great blessings will be given to the faithful when the Temple is finished. I will speak of some of the consequences that will follow, if we do not obey.
When the Temple is reared, God will manifest Himself in a peculiar manner. If we are obedient, He has told us He will make manifest to us things we are ignorant of. He has said He will reveal things which pertain to this dispensation that have been hidden and kept secret from the foundation of the world.
No former age or generation of the world have had the same things revealed: all other dispensations will be swallowed up in this. He declares, in His revelations, the consequences of not building the house unto His name within such a time. The Lord says, If you build the house in that time, you shall be blessed; but if not, you shall be rejected as a church with your dead, saith the Lord. So, if that house is not built, then in vain are all our cares; our faith and works, our meetings and hopes are vain also; our performances and acts will be void.
The servants of God who are faithful and do their duty will get the blessing; and we are determined to do our duty, and lay these principles before the Saints, so that they may have the privilege of contributing. We will turn this responsibility upon the heads of the Saints; then our garments will be clear, and the Lord is able and will be willing to endow all the faithful in some other place.
This Church, in its infancy, was directed to do a certain work, and the consequences pointed out. The Lord gave a revelation several years since to the Church to appoint our wise men, and send up our moneys by them to buy land; if not, we should not have an inheritance, but our enemies should be upon us. We went through and told the Saints these things; but did the churches do as God commanded? No, they did not. But the revelation was fulfilled, and the enemies of the Saints came upon them, and drove them from their houses and homes, and finally from the State of Missouri. This was in consequence of their disobeying the commandments of God through His servant Joseph.
Many suppose they must get direct revelation from God for themselves. Not so. He has a prophet, and he says the Church shall give heed to the words of the Prophet, as he is to hold the keys of the kingdom of God in this life and in the world to come. Then it is of much consequence that you give heed to his word.
Says one, Suppose we are not satisfied that this is the work of God? You can ask God if the work is true, and He will give you a testimony. You can put every confidence in the Book of Mormon and in Joseph, the Prophet; and if you are not satisfied, go to God. I doubt in my own mind if men can stand what they will have to pass through, unless they do get a witness for themselves; and I pray you to give heed to the words which the Twelve have taught you, and ask God to help you.
The conference was adjourned until ten o'clock tomorrow morning.
Sunday, 10th. Conference met according to adjournment.
Meeting was opened by singing, and prayer by Elder Maginn; after which Elder Wilford Woodruff addressed the assembly from Amos III:7—"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets?" According to the testimony of the Scriptures in all ages of the world, whenever God was about to bring a judgment upon the world or accomplish any great work, the first thing he did was to raise up a Prophet, and reveal unto him the secret, and send him to warn the people, so that they may be left without excuse. This was the case in the days of Noah and Lot. God was about to bring judgments upon the people, and he raised up those Prophets who warned the people of it; yet they gave no heed to them, but rejected their testimony; and the judgments came upon the people, so that they were destroyed, while the Prophets were saved by pursuing the course marked out by the Lord.
Jesus Christ testified to the Jews of the things that awaited them as a nation, the fall of Jerusalem, and their dispersion among the Gentile world; but they did not believe it. Yet the secret of all these things was revealed to the Prophets and Apostles. They believed it, and looked for its fulfillment; and it came to pass as it was predicted, though contrary to the expectation of the Jewish nation.
In like manner do we look for the certain fulfillment of those tremendous events upon the heads of the Gentile world which have been spoken of and pointed out by all the holy Prophets and Apostles since the world began, they having spoken as they were moved upon by the power of God and the gift of the Holy Ghost, events which more deeply concern the Gentile world than the overthrow of Jerusalem and the dispersion of the Jews did the Jewish nation; for while they stumbled at the stone they were broken; but when it falls upon the heads of the Gentile world, it will grind them to powder.
The full set time is come for the Lord to set His hand to accomplish these mighty events; and as He has done in other ages, so has He done now—He has raised up a Prophet, and is revealing unto him His secrets. Through that Prophet He has brought to light the fullness of the everlasting Gospel to the present generation, and is again once more for the last time establishing His Church upon the foundation of the ancient Apostles and Prophets, which is revelation, Jesus Christ being the chief corner stone.
In the Church is now found judges as at the first, and counselors as at the beginning; also Apostles, Prophets, Evangelists, Pastors, and Teachers, with gifts and graces, for the perfecting of the Saints, the work of the ministry, and the edifying of the body of Christ.
The Lord has raised up His servants, and sent them into the vineyard to prune it once more for the last time, to preach the Gospel of Jesus Christ, and to warn the nations, that they may be left without excuse in the day of their visitation; also to gather the honest in heart and the meek of the earth, that Zion may be built up, and the sayings of the Prophets fulfilled.
One of the secrets that God has revealed unto his Prophet in these days is the Book of Mormon; and it was a secret to the whole world until it was revealed unto Joseph Smith, whom God has raised up as a Prophet, Seer, and Revelator unto His people. This record contains an account of the ancient inhabitants of this continent and of the cities with which they overspread this land from sea to sea, the ruins of which still remain as standing monuments of the arts, science, power, and greatness of their founders. It also points out the establishing of this our own nation, with the conditions for its progress, and those predictions contained in the Book of Mormon—the stick of Joseph in the hand of Ephraim, will as truly be fulfilled as those contained in the Bible—the stick and record of Judah; and both these sticks or records contain prophecies of great import concerning the Gentile nations, and especially this land and nation, which are not yet fulfilled, but must shortly come to pass: yea, their fulfillment is nigh, even at the doors.
Though the secrets which God is revealing through His servant the Prophet in these last days may be unpopular and unbelieved in by the world, yet their unbelief will not make the truth of God of none effect, any more than it did in the days of Lot and Noah, or at the fall of Jerusalem.
When Jesus Christ said there should not be left one stone upon another in the temple that should not be thrown down, the Jewish nation did not believe it, neither would they receive such testimony; but they looked at outward circumstances, and were ready to say, "Who can prevail against us? What nation like unto our nation? We have held the giving of the law, the oracles, and the Urim and Thummim; the lawgiver has never departed from between our feet; we have held the power of government from generation to generation; and what nation hath power now to prevail against us?"
Through this order of reasoning they were blinded, and knew not the day of their visitation: they understood not the things that belonged to their peace; they rejected their Lord and King, contended against the word and testimony, and finally put Him to death on the cross, with many who followed Him. But this did not hinder the fulfillment of His predictions concerning that nation. The words of the Lord had gone forth out of His mouth, and could not return unto Him void. The things that belonged to their peace were hid from their eyes, and they were counted unworthy as a nation. The kingdom was to be rent out of their hands and given to another; the die was cast, and judgment must come.
Jerusalem was soon surrounded by the Roman army, led on by the inspired Titus; and a scene of calamity, judgment, and woe immediately overspread the inhabitants of that city, which was devoted to destruction,—such a calamity as never before rested upon the nation of Israel. Blood flowed through their streets; tens of thousands fell by the edge of the sword, and thousands by famine. Women were evil towards the children of their own bosoms in the straitness of the siege, the spectacle of which shocked the Roman soldiers as they entered the city. The Jews were crucified in such numbers by their enemies that they could find no more wood for crosses, or room for their bodies; and while despair was in every face, and every heart sinking while suffering under the chastening hand of God, their enemies rushed upon them in the city to strike the last fatal blow; and, as their last resort, they rushed for safety into the temple, which was soon on fire, and they sank in the midst of the flames with the cry of their sufferings ascending up on high, accompanied by the smoke of the crackling spires and towers.
The remaining population were sold as slaves, and driven like the dumb ass under his burthen, and scattered, as corn is sifted in a sieve, throughout the Gentile world. Jerusalem was razed from its foundations, the ruins of the temple thrown down, and the foundation thereof ploughed up, that not one stone was left upon another. Christ said that Jerusalem should be trodden down of the Gentiles until the times of the Gentiles be fulfilled, which has been the case to the very letter until the present generation.
Will not God in like manner as truly and faithfully bring to pass those great, important and tremendous events upon the heads of the Gentile world which have been proclaimed by the Prophets Isaiah, Jeremiah, Ezekiel, Daniel, and many other holy Prophets; also by Christ and the Apostles on the continent of Asia, as well as by Lehi, Nephi, Alma, Moroni, and others on this continent—all of whom have proclaimed these things as they were moved upon by the Spirit of inspiration, the power of God, and the gift of the Holy Ghost?
The Apostle says that "No prophecy of the Scripture is of any private interpretation, for the prophecy came not of old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost."
Isaiah's soul seemed to be on fire, and his mind wrapt in the visions of the Almighty, while he declared, in the name of the Lord, that it should come to pass in the last days that God should set His hand again the second time to recover the remnant of His people, assemble the outcasts of Israel, gather together the dispersed of Judah, destroy the tongue of the Egyptian sea and make men go over dry-shod, gather them to Jerusalem on horses, mules, swift beasts, and in chariots, and rebuild Jerusalem upon her own heaps; while, at the same time, the destroyer of the Gentiles will be on his way; and while God was turning the captivity of Israel, he would put all their curses and afflictions upon the heads of the Gentiles, their enemies, who had not sought to recover, but to destroy them, and had trodden them under foot from generation to generation.
At the same time the standard should be lifted up, that the honest in heart, the meek of the earth among the Gentiles, should seek unto it; and that Zion should be redeemed and be built up a holy city, that the glory and power of God should rest upon her, and be seen upon her; that the watchman upon Mount Ephraim might cry—"Arise ye, and let us go up unto Zion, the city of the Lord our God;" that the Gentiles might come to her light, and kings to the brightness of her rising; that the Saints of God may have a place to flee to and stand in holy places while judgment works in the earth; that when the sword of God that is bathed in heaven falls upon Idumea, or the world,—when the Lord pleads with all flesh by sword and by fire, and the slain of the Lord are many, the Saints may escape these calamities by fleeing to the places of refuge, like Lot and Noah.
Isaiah, in his 24th chapter, gives something of an account of the calamities and judgments which shall come upon the heads of the Gentile nations, and this because they have transgressed the laws, changed the ordinance, and broken the everlasting covenant. The Apostle Paul says to his Roman brethren, that if the Gentiles do not continue in the goodness of God, they, like the house of Israel, should be cut off. Though Babylon says, "I sit as a queen, and am no widow, and shall see no sorrow," the Revelator says, "Therefore shall her plagues come in one day, death and mourning and famine; and she shall be utterly burned with fire, for strong is the Lord God who judgeth her."
Jesus communicated the parable of the fig-tree, which in putting forth its leaves betokens the approach of summer; and so likewise, when we see the signs in the sun, moon, and stars, and in the heavens and the earth of which He spoke, we might know that His coming is near—that the generation in which those signs appeared should not pass away till all should be fulfilled.
These things are about to come to pass upon the heads of the present generation, notwithstanding they are not looking for it, neither do they believe it. Yet their unbelief will not make the truth of God of none effect. The signs are appearing in the heavens and on the earth, and all things indicate the fulfillment of the Prophets. The fig-tree is leafing, summer is nigh, and the Lord has sent his angels to lay the foundation of this great and important work.
Then why should not God reveal His secrets unto His servants the Prophets, that the Saints might be led in paths of safety, and escape those evils which are about to engulf a whole generation in ruin?
Monday, 11. Conference met at Boylston Hall at nine o'clock, a.m. Present of the quorum of the Twelve, Elders Brigham Young, Parley P. Pratt, Orson Pratt, John E. Page, Wilford Woodruff, George A. Smith, Heber C. Kimball, and Orson Hyde.
Opened with prayer by Elder Page.
Elder Brigham Young stated the object of the meeting. The first item of business is the spread of the Gospel of salvation. I want to state what devolves upon the Twelve. Nine years ago a revelation was given which was fulfilled in 1835; and when fulfilled, the Prophet lifted up his head and rejoiced before the Lord. Previously, the responsibility of spreading the Gospel rested on him; now it is on the Twelve. This is the relation we hold between the living and the dead—to direct how you may escape.
Last winter we were directed to send men to the nations of the earth. Elder Addison Pratt had been to the Sandwich Islands, and proffered his services. We have power to ordain them, and call upon the Church to assist in sending them. Here are four men willing to go, and we do not wish them to cease trying, unless it be to die trying. One of them is ill. If he stays, he will die. I would go, or die trying.
We call on the churches to fit out these men with necessaries. Elder Eli P. Maginn and Elder Philip B. Lewis we call on to fit them out. If Elder Lewis does not, Maginn will do it himself. This takes the responsibility from us.
If the Saints will not help, the curse of God will rest upon them. If the Temple at Nauvoo is not built, we will receive our endowments, if we have to go into the wilderness and build an altar of stone. If a man gives his all, it is all God requires. Brother Kimball has received one dollar since he came to Boston, and seventeen dollars and a half before, towards building the Temple. A book is kept of all sums given. This book will also be opened. All is recorded. I have received twenty-three dollars, and I have spent about forty-five or fifty dollars. I am rich, and expect to be so throughout all eternity, with the help of God and my brethren. I can get home, if I can sell land. Some of the Twelve are more destitute; but they are the best set of boys you ever saw.
During the persecution in Missouri, when the mob came against Far West, Elder Kimball stood near me in one of the companies; and every time they formed, he rammed down another ball into his old musket, until he got five balls in. We are a good-feeling set of men, because of the Spirit which is in us. What produces it? The impulse of the heart. We should feel the same on the desert of Arabia, or on the islands of the sea; we feel happy wherever we are. When we ask for victuals, and get turned away, as we often have been, we feel just as well.
The Spirit which is in me prompts me to look forward to something better. We have a prospect of selling shares of the Nauvoo House, and of obtaining subscriptions for the Temple, and we feel better.
Here are twelve men, and I defy all creation to bring a charge of dishonesty against them. We had to give security for the faithful performance of our duty as agents for the Nauvoo House and Temple. This has been heretofore unheard of in the Church. I glory in it. The financial affairs of the Church rest on our shoulders, and God is going to whip us into it. When men are in future called to do like Brigham, I will be one to bind them; this is a precedent. We are the only legally authorized agents of the Church to manage affairs, give counsel to emigrants how to dispose of goods, &c.
Some men come into this Church through designing purposes. Mr. Cowen, who lives about 30 miles above Nauvoo, wanted Brother Joseph to make a settlement at Shoquokon. Several of the brethren went there and preached, and some families moved up with the intention of settling. Mr. Cowen was all love—a charming fellow, and calculated to magnetize. He is now in the Eastern country, and going amongst the brethren. He gives one a kiss, and says he, "I am not a Mormon, but expect to be: Brother Joseph and myself are confidential friends. Can't you lend me five hundred dollars? I have got land, and I will give you a mortgage." At the same time, he knew quite well that his land was in a perfect swamp, and that the place was not fit for a settlement. Even the captains of steamers could with difficulty be persuaded upon to call there, either on account of goods or passengers. His name is John F. Cowen, and he stands five feet six inches high. There are others.
I would ask the Latter-day Saints, Do you know your benefactors? Do you know the source from whence you derive your knowledge? Take in the publications and periodicals of the Church. They give you intelligence of all matters pertaining to this dispensation with revelations for the guidance of the Church.
I know that men who go through the world with the truth have not much influence; but let them come with silk velvet lips and sophistry, and they will have an influence. It is your privilege to be discerners of spirits. If you don't know me or the Twelve, walk with us fifty years, and perhaps you will know us then; and if such a man as Cowen comes along, will you trust him or me? No power can hide the heart from the discerning eye. If we are ignorant, what knowledge have the rest of the people? I sit down with all my ignorance, and read people's hearts as I see their faces, and they can't help themselves.
No one has ever stepped aside but I have known it. I know the result of their actions, and they cannot help themselves. If you find out my heart, you are welcome to it. If any of the Twelve take a wrong path, or a course by themselves, I know the path, and know the end of it. They are soon in the ditch, crying for help. I sit down and let others run. I strike with a crooked stick to hit the whole.
Now, the Twelve must be helped home, and there must be something for the Temple and the Nauvoo House. We have got a plot of the city of Nauvoo for lithographing. If any wish to advance the money to lithograph, and have a few thousands struck off, they shall be paid till they are satisfied. There was not wealth enough in New York and the regions round about. [He here exhibited the map of Nauvoo.] He concluded with a few remarks relative to the circumstances of Elder Hyde, who had just returned from his mission to Jerusalem.
Elder Parley P. Pratt spoke as follows:—In the middle of last April I arrived at Nauvoo houseless and with a large family. Brother Joseph said to me, "Brother Parley, stay at home and build a house." I was behindhand in instructions and information, while others had been at home learning the great things of God. I have now come East principally on business, though I always have a mission, wherever I am. I speak for my brethren: they have an absolute claim; it belongs to them, and they want it. It is justly theirs. I ask for nothing for myself.
Elder Heber C. Kimball said, I suppose you all understand what Elder Young has said, and I consider his counsel good. He is my superior and my head in the council of the Twelve. If I go astray, it will be through ignorance. We must be subject to the powers that be; and there are no powers but what are ordained of God; and if we reject their counsel, we shall be damned. Some of our finest-looking and smartest men have fallen.
I consider those trees in the forest which have the largest and highest tops are in the greatest danger: they are blown down; and there is no way of restoring them but to cut them off. Let the stump go back, and new sprouts come out. Those who have most responsibility are in most danger. We must be careful how we treat God's officers.
No man ever fell, unless it was through rejecting counsel. I as well as my brethren see this. My superior knows more than I, because he is nearer the fountain. To get knowledge, begin at the foot of the stream, and drink all up till you get to the fountain, and then you get all the knowledge.
It is necessary for the people here to obey counsel. God has sent me forth, through his servants, to take my part in this great work, and the work is true. I know there are but few in this Church who will be able to walk in this narrow path. We must keep the celestial law in the flesh. The more simple we teach, the better for us.
It is a wrong idea of Elders whipping sects. Try and win the people; salt both sheep and shepherd too; get them up so that they will lick the salt out of your hands. [An infidel here handed money to Brother Kimball, who prophesied that he would be a Saint and an Elder, and all his family should be Saints.] Give them good salt, gain the affections of the shepherd, and the whole flock will come. Now, we get sheep up to lick; and when the old shepherd of the sheep comes up to lick salt, the Elders will hit him over the head with a cane. Their religion is as dear to them as ours to us. Don't feed too much salt at once, but give a little at a time, or they are cloyed.
Elders of Israel, be wise! Give short discourses, as long ones cloy your hearers, who will say, "A good discourse, but I got tired."
Never infringe on the right of other people, and never tear down other people's houses until you have built a better. We are sent to preach repentance, and let people alone. How do you like to go into other Churches and hear them abuse us? Do as you would be done by. Persuade men, and not compel them, unless the time spoken of by the Savior comes, when the Lord shall say unto His servants "Go out into the highways and hedges, and compel them to come in, that my house may be filled." (Luke 14 ch., 23-25.) Let men be humble, kind and affectionate.
Footnotes:
[1]. William H. Folsom named above afterward became prominent as an architect in Utah. He was born in Portsmouth, New Hampshire, in March, 1815, and died in Salt Lake City, 1901, at the advanced age of 86 years. When a boy he moved to Buffalo N.Y. with his parents. When in his twenty fifth year he heard a Mormon Elder preach and was converted to the gospel and joined the Church. As a consequence of this act he was ostracized by his people. He took his family and moved to Nauvoo and established himself as an architect and builder, and assisted in the construction of the Nauvoo Temple.
Brother Folsom was expelled from Nauvoo at the time of the general exodus of the Saints and settled for a time at Keokuk. He subsequently moved to Council Bluffs, and in 1860 went on to Salt Lake valley. His ability as an architect and builder was soon required by President Brigham Young. President Young conceived the general plan of the now celebrated "Mormon Tabernacle" at Salt Lake City, but William Folsom took President Young's suggestions and worked out the plans. While others scouted the idea of the structure, Folsom had faith in it, and as a consequence he has associated his name inseparably with the building, that stands as one of the world's centers of interest and curiosity. He was the architect and superintendent of construction of the Manti Temple, and was an able assistant in the construction of all the Temples in Utah. He was the designer of the Salt Lake Theater, and of many other buildings that are this day admired for their architectural grace and durability.
[2]. This was Austin Cowles, for some time counselor in the Nauvoo stake of Zion (HISTORY OF THE CHURCH, Vol. IV, p. 323) and subsequently a member of the High Council. The nature of the charges made against George J. Adams at this time is not known.
[3]. This article is much of the complexion of one published many years later—1882—by Josiah Quincy of Boston, who visited the Prophet about eight or nine month later, and published an account of his visit, and his impression of the Prophet his "Figures of the Past," under the title "Joseph Smith at Nauvoo."
[4]. This was an adjourned meeting from one of the same character which had met at the same place of the 19th of August previous, which after hearing Anti-Mormon addresses and appointing committees to draft resolutions against the Mormons, adjourned to meet again on the above date, 6th of September. (See HISTORY OF THE CHURCH, Vol. IV pp. 537-8).
[5]. The former chairman was Major Reuben Groves. (See minutes of the 19th of August, above note.)
[6]. This was a Brief Historical Account of the Rise and Progress of the Church prepared for one I. Daniel Rupp, of Harrisburg, Penn. It was published in 1844, a "History of Religious Denominations," p. 409.
[7]. Having reference to certain plates known as the "Kinderhook Plates," found at Kinderhook, Illinois, April, 1843. See this HISTORY, Vol. V., pp. 372-378.
CHAPTER II.
MOVEMENTS OF APOSTLES IN THE EAST—THE NAUVOO MANSION—ROCKWELL ACQUITTED—SPECIAL CONFERENCE AT NAUVOO—DISCOURSE OF THE PROPHET ON THE DEMISE OF JAMES ADAMS.
The Drought of 1843
Sunday, September 10, 1843.—Cold, and considerable rain. Kindled a fire in the office for the first time this fall. This is the first rain of any consequence since the first of June. There have been occasional—say three or four slight showers, but not enough to wet the potato hills, and the vegetables in the gardens have generally stopped growing, on account of the drought. Even corn is seriously injured,—much of it by a worm in the ear. Early potatoes are scarcely worth digging.
Monday, 11.—Early in the morning a petition was presented to me, as Lieut.-General, to devise means to get the public arms of the State for the Legion; whereupon I appointed William W. Phelps, Henry Miller, and Hosea Stout a committee to wait on Governor Ford on the subject.
Election for probate justice; weather cold; people cold. Greenleaf received most of the votes in Nauvoo—say seven hundred votes.
Six, p.m., I met with my Brother Hyrum, William Law, Newel K. Whitney, and Willard Richards in my private room, where we had a season of prayer for Brother Law's little daughter, who was sick, and Emma, who was somewhat better.
Tuesday, 12.—Rainy day.