Chapter XXV
Preparation for Building the Kirtland Temple--Trial and Excommunication of "Doctor" Philastus Hurlburt.
[Sidenote: The House of the Lord at Kirtland.]
June 1.--Great preparations were making to commence a house of the Lord; and notwithstanding the Church was poor, yet our unity, harmony and charity abounded to strengthen us to do the commandments of God. The building of the house of the Lord in Kirtland was a matter that continued to increase in its interest in the hearts of the brethren, and the building committee issued the following circular to the different branches of the Church:
Circular.
Kirtland, June 1, 1833.
To the Church of Christ in----
We feel under obligations to write to you as well as to all the brethren of the different branches; and we do this, that you, with us, may exert yourselves to bring about the fulfillment of the command of the Lord concerning the establishing, or preparing a house, wherein the Elders who have been commanded of the Lord so to do, may gather themselves together, and prepare all things, and call a solemn assembly, and treasure up words of wisdom, that they may go forth to the Gentiles for the last time; and now, in order to accomplish this, we are directed, yea, we are under the necessity, to call upon the whole Church as a body, that they make every possible exertion to aid temporally, as well as spiritually, in this great work that the Lord is beginning, and is about to accomplish. And unless we fulfill this command, viz: establish an house, and prepare all things necessary whereby the Elders may gather into a school, called the School of the Prophets, and {350} receive that instruction which the Lord designs they should receive, we may all despair of obtaining the great blessing that God has promised to the faithful of the Church of Christ; therefore it is as important, as our salvation, that we obey this above-mentioned command, as well as all the commandments of the Lord.
Therefore, brethren, we write this epistle to you, to stir up your minds to make that exertion which the Lord requires of you, to lend a temporal aid in these things above written; and in order that you may know how to conduct the business, we will relate what we have done and are doing here.
We have met in conference, and agreed to form a subscription, and circulate it through the churches. The conference also appointed Hyrum Smith, Reynolds Cahoon, and Jared Carter, a committee to superintend this business, viz: that of circulating subscriptions to establish a fund to build a house, and to aid the Elders to attend this school. The subscriptions are now in circulation among us, and our Heavenly Father is opening the hearts of our brethren beyond the expectation of many; and not one brother among us, as yet, refuses to exert himself to do something in a temporal way to bring about the establishing of this house and school; and we say, may our Heavenly Father open your hearts also, that you, with us, may gather together something to aid as a temporal benefit.
Probably you had better call the officers of the Church immediately together, and appoint someone to circulate a subscription that each individual, after signing, may have a sufficient time to make preparations to pay what he subscribes; for it will be necessary, wherever the brethren are at a distance from Kirtland, that they exert themselves to send on their gift or assistance as soon as they can to Kirtland; though they can, if they believe best, wait on those that sign until the first of September, and then collect and send it to Kirtland.
These considerations we have written to you, knowing it to be our duty thus to do, and may the Lord help you to exert yourselves with us, in raising the means to bring about the glorious work of the Lord; and may we all be kept by the grace of God unto eternal life. Amen.
Hyrum Smith,
Reynolds Cahoon,
Jared Carter,
Committee.
The same day [June 1st] I received the following:
Revelation. [1]
1. Verily, thus saith the Lord unto you, whom I love, and whom I {351} love I also chasten that their sins may be forgiven, for with the chastisement I prepare a way for their deliverance in all things out of temptation, and I have loved you.
2. Wherefore ye must needs be chastened and stand rebuked before my face.
3. For ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you concerning the building of mine house.
4. For the preparation wherewith I design to prepare mine apostles to prune mine vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh.
5. But behold, verily I say unto you, There are many who have been ordained among you, whom I have called, but few of them are chosen;
6. They who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noon-day;
7. And for this cause I gave unto you a commandment that you should call your solemn assembly, that your fastings and your mourning might come up into the ears of the Lord of Sabaoth, which is by interpretation, the Creator of the first day, the beginning and the end.
8. Yea, verily I say unto you, I gave unto you a commandment, that you should build a house, in the which house I design to endow those whom I have chosen with power from on high;
9. For this is the promise of the Father unto you, therefore I command you to tarry, even as mine apostles at Jerusalem;
10. Nevertheless my servants sinned a very grievous sin, and contentions arose in the School of the Prophets, which was very grievous unto me, saith your Lord; therefore I sent them forth to be chastened.
11. Verily I say unto you, it is my will that you should build a house. If you keep my commandments you shall have power to build it;
12. If you keep not my commandments, the love of the Father shall not continue with you, therefore you shall walk in darkness.
13. Now here is wisdom, and the mind of the Lord; let the house be built, not after the manner of the world, for I give not unto you that ye shall live after the manner of the world;
14. Therefore, let it be built after the manner which I shall show unto three of you, whom ye shall appoint and ordain unto this power.
15. And the size thereof shall be fifty and five feet in width, and let it be sixty-five feet in length, in the inner court thereof.
16. And let the lower part of the inner court be dedicated unto me for your sacrament offering, and for your preaching, and your fasting, and your praying, and the offering up of your most holy desires unto me, saith your Lord.
{352} 17. And let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or, in other words, Alphus; or, in other words, Omegus; even Jesus Christ your Lord. Amen.
[Sidenote: Trial of "Doctor" Hurlburt.]
June 3.--A conference of High Priests convened in the translating room in Kirtland. The first case presented was that of "Doctor" Philastus Hurlburt, who was accused of unchristian conduct with women, while on a mission to the east. On investigation it was decided that his commission be taken from him, and that he be no longer a member of the Church of Christ.
[Sidenote: The House of the Lord to be Built at Kirtland.]
The next matter before the conference was to ascertain what should be the dimensions or size of the house, that is to be built for a house of worship and for the School of the Prophets. I had received a revelation on the size of the house in which the word of the Lord was that it should be fifty-five feet wide, and sixty-five feet long, in the inner court. The conference appointed Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams to obtain a draft or construction of the inner court of the house.
[Sidenote: The French Farm.]
June 4.--A similar conference assembled at the same place and took into consideration how the French farm should be disposed of. The conference could not agree who should take charge of it, but all agreed to inquire of the Lord; accordingly we received the following:
Revelation to Enoch [Joseph Smith Jun.] Showing the Order of the City or Stake of Zion, in Shinehah [Kirtland,] given for a Sample to the Saints in Kirtland. [2]
1. Behold, I say unto you, here is wisdom, whereby ye may know how to act concerning this matter, for it is expedient in me that this stake that I have set for the strength of Zion should be made strong;
2. Therefore, let my servant Ahashdah (Newel K. Whitney) take {353} charge of the place which is named among you, upon which I design to build mine holy house;
3. And again, let it be divided in lots, according to wisdom, for the benefit of those who seek inheritances, as it shall be determined in council among you.
4. Therefore, take heed that ye see to this matter, and that portion that is necessary to benefit mine order, for the purpose of bringing forth my word to the children of men;
5. For behold, verily I say unto you, this is the most expedient in me, that my word should go forth unto the children of men, for the purpose of subduing the hearts of the children of men for your good. Even so. Amen.
6. And again, verily I say unto you, it is wisdom and expedient in me, that my servant Zombre (John Johnson) whose offering I have accepted, and whose prayers I have heard, unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth--
7. For he is a descendant of Seth (Joseph), and a partaker of the blessings of the promise made unto his fathers--
8. Verily I say unto you, it is expedient in me that he should become a member of the order, that he may assist in bringing forth my word unto the children of men;
9. Therefore ye shall ordain him unto this blessing, and he shall seek diligently to take away incumbrances that are upon the house named among you, that he may dwell therein. Even so. Amen.
[Sidenote: John Johnson Ordained a High Priest.]
Zombre [John Johnson] was ordained by the conference to the High Priesthood, and admitted according to the revelation.
[Sidenote: Ground Broken for Kirtland Temple.]
June 5.--George A. Smith hauled the first load of stone for the Temple, and Hyrum Smith and Reynolds Cahoon commenced digging the trench for the walls of the Lord's house, and finished the same with their own hands.
[Sidenote: Action of Conference with Reference to the Temple.]
June 6.--A conference of High Priests assembled, and chose Orson Hyde a clerk to the Presidency of the High Priesthood. This conference was more especially called to counsel the committee, who had been appointed to take the oversight of the building of the house of the Lord. The conference voted that the committee, (Reynolds Cahoon, Jared {354} Carter, and Hyrum Smith), proceeded immediately to commence building the house; or to obtaining materials, stone, brick, lumber, etc., for the same.
[Sidenote: Hurlburt's Appeal.]
June 21.--"Doctor" Hurlburt being dissatisfied with the decision of the council on his case presented the following appeal:
I, Doctor Philastus Hurlburt, having been tried before the Bishop's council of High Priests on a charge of unchristian-like conduct with the female sex, and myself being absent at the time, and considering that strict justice was not done me, I do, by these presents, most solemnly enter my appeal unto the President's council of High Priests for a re-hearing, according to the privilege guaranteed to me in the laws of the Church, which council is now assembled in the school room, in Kirtland, this 21st day of June, 1833.
It was voted by the council present, when this was received, that Brother Hurlburt be granted a re-hearing; and after prayer, (which was customary at the opening of all councils of the Church), the council proceeded to ordain two High Priests, to make out the number, (twelve) that the council, or Church court, might be organized. By the choice of the council Brothers John and William Smith were ordained under the hands of Elder Rigdon.
Brother Hurlburt's case was then laid before the court, and the testimony against him given by Orson Hyde and Hyrum Smith, and duly investigated. The decision of the court was, that Brother Hurlburt should be forgiven, because of the liberal confession which he made. This court also decided that the Bishop's council decided correctly on the case, and that Brother Hurlburt's crime was sufficient to cut him off from the Church; but on his confession he was restored.
[Sidenote: Copley's Case.]
The President's court also took Brother Daniel Copley's Priest's license and membership from him, because he refused to fulfil his mission according to the council of the High Priesthood of the holy order of God.
{355} [Sidenote: Excommunication of "Doctor" Hurlburt.]
June 23.--"Doctor" Philastus Hurlburt was again called in question, by a general council; and Brother Gee, of Thompson, testified that Brother Hurlburt said that he deceived Joseph Smith's God, or the spirit by which he is actuated. There was also corroborating testimony brought against him by Brother Hodges. The council cut him off from the Church. [3]
[Sidenote: Case of James Higby.]
A council of the Elders of the church was held at Westfield, New York, the same day. Elder Gladden Bishop was president, and Brother Chester L. Heath clerk. Brother Paul entered a complaint against Brother James Higby, an Elder, for circulating false and slanderous reports, and not observing the order of the Gospel, and presented evidence unimpeachable, to substantiate the same to the satisfaction of the council; upon which evidence--and from Brother Higby's own mouth, and the spirit he manifested--he was declared {356} guilty by the council, and he was cut off from the Church. The council then demanded his license and the Church record, which he utterly refused to give up; therefore, resolved that the proceedings of the council be sent to Kirtland, that it may be known among the different branches of the Church. [4]
Footnotes
1. Doctrine and Covenants, sec. xcv.
2. Doctrine and Covenants, sec. xcvi.
3. Owing to the subsequent prominence of this man, "Doctor" Philastus Hurlburt, as a bitter anti-Mormon, more should be said of him than is given in the Prophet's narrative. He was not a physician, as the title "Doctor" would seem to indicate; but being the seventh son in his father's family, according to the old folklore superstition that the seventh son would possess supernatural qualities that would make him a physician, he was called "Doc," or "Doctor," "This said 'Doctor,'" wrote Sidney Rigdon in 1839, to the Boston Journal, "was never a physician at any time, nor anything else but a base ruffian. He was the seventh son and his parents called him 'Doctor;' it was his name, and not the title of his profession. He once belonged to the Methodist church, and was excluded for immoralities. He afterwards imposed himself on the Church of Latter-day Saints, and was excluded for using obscene language to a young lady, a member of the said Church, who resented his insult with indignation which became both her character and profession." Joseph E. Johnson, in a communication to the Deseret Evening News, under date of December 28, 1880, says of "Doctor" Hurlburt: "In the year A. D. 1833, then living in Kirtland, Ohio, I became acquainted with a man subsequently known as Dr. Hurlburt, who came to investigate the truth of Mormonism. Claiming to be satisfied, he was baptized and became a member in full fellowship. He was a man of fine physique, very pompous, good looking, and very ambitious, with some energy, though of poor education. Soon after his arrival he came to my mother's house to board, where he remained for nearly a year, while he made an effort to get into a good practice of medicine, sought position in the Church and was ever striving to make marital connection with any of the first families. Finally * * * he was charged with illicit intercourse with the sex, was tried and cut off from the Church. He denied, expostulated, threatened, but to no use, the facts were too apparent, and he at once avowed himself the enemy of the Church."
4. The account of the council of Elders at Westfield was copied into the Kirtland Church record on the 29th of June, 1833.
{357} CHAPTER XXVI.
The Plat of the City of Zion--Its Temples--Correspondence on Affairs in Zion and Eugene.
An explanation of the plot of the city of Zion, sent to the brethren in Zion, the 25th of June, 1833:
[Sidenote: The General Plan of the City of Zion.]
The plat contains one mile square; all the squares in the plat contain ten acres each, being forty rods square. You will observe that the lots are laid off alternately in the squares; in one square running from the south and north to the line through the center of the square; and in the next, the lots run from the east and west to the center line. Each lot is four perches in front and twenty back, making one half of an acre in each lot, so that no one street will be built on entirely through the street; but on one square the houses will stand on one street, and on the next one, another, except the middle range of squares, which runs north and south, in which range are the painted squares. The lots are laid off in the squares, north and south, all of them; because these squares are forty perches by sixty, being twenty perches longer than the others, their greatest length being east and west, and by running all these squares, north and south, it makes all the lots in the city of one size.
{358} [Sidenote: The Blocks Set Aside for Temples.]
The painted squares in the middle are for public buildings. The one without any figures is for store-houses for the Bishop, and to be devoted to his use. Figure first is for temples for the use of the presidency; the circles inside of the squares, are the places for the temples. You will see it contains twelve figures, two are for the temples of the lesser Priesthood. It is also to contain twelve temples.
The whole plot is supposed to contain from fifteen to twenty thousand people: you will therefore see that it will require twenty-four buildings to supply them with houses of worship, schools, etc.; and none of these temples are to be smaller than the one of which we send you a draft. This temple is to be built in the square marked figure 1; and to be built where the circle is which has a cross on it on the north end.
[Sidenote: Location of Lands for the Agriculturist.]
South of the plot where the line is drawn, is to be laid off for farms, stables, etc., for the use of the city; so that no barns or stables will be in the city among the houses; the ground to be occupied for these must be laid off according to wisdom. On the north and south are to be laid off the farms for the agriculturist, and sufficient quantity of land to supply the whole plot; and if it cannot be laid off without going too great a distance from the city, there must also be some laid off on the east and west.
[Sidenote: Zion a Group of Cities.]
When this square is thus laid off and supplied, lay off another in the same way, and so fill up the world in these last days; and let every man live in the city for this is the city of Zion. All the streets are of one width, being eight perches wide. Also, the space round the outer edge of the painted squares, is to be eight perches between the temple and the street on every side. No one lot, in this city, is to contain more than one house, and that to be built twenty-five feet back from the street, leaving a small yard in front, to be planted in a grove, according to the taste of the builder; the rest {359} of the lot for gardens; all the houses are to be built of brick and stone. The scale of the plot is forty perches to the inch.
[Sidenote: Names of the Temples.]
The names of the temples to be built on the painted squares as represented on the plot of the city of Zion, which is now about to be forwarded thither:--numbers 10, 11, and 12, are to be called, House of the Lord, for the Presidency of the High and most Holy Priesthood, after the order of Melchisedek, which was after the order of the Son of God, upon Mount Zion, City of the New Jerusalem. Numbers 7, 8, and 9, the Sacred Apostolic Repository, for the use of the Bishop. Numbers 4, 5, and 6, the Holy Evangelical House, for the High Priesthood of the Holy Order of God. Numbers 1, 2, and 3, the House of the Lord, for the Elders of Zion, an Ensign to the Nations. Numbers 22, 23, and 24, House of the Lord for the Presidency of the High Priesthood, after the Order of Aaron, a Standard for the People. Numbers 19, 20, and 21, House of the Lord, the Law of the Kingdom of Heaven, and Messenger to the People; for the Highest Priesthood after the Order of Aaron. Numbers 16, 17, and 18, House of the Lord for the Teachers in Zion, Messenger to the Church. Numbers 13, 14, and 15, House of the Lord for the Deacons in Zion, Helps in Government. Underneath must be written on each house--
Holiness to the Lord.
A description of the House of the Lord, which is to be built first in Zion:
[Sidenote: The House of the Lord for the Presidency.]
The house of the Lord for the Presidency, is eighty-seven feet long and sixty-one feet wide, and ten feet taken off of the east end for the stairway, leaves the inner court, seventy-eight feet by sixty-one, which is calculated and divided for seats in the following manner, viz: the two aisles four {360} feet wide each; the middle block of pews are eleven feet ten inches long, and three feet wide each; and the two lines drawn through the middle are four inches apart; in which space a curtain is to drop at right angles, and divide the house into four parts if necessary. The pews of the side blocks are fourteen and a half feet long, and three feet wide. The five pews in each corner of the house, are twelve feet six inches long. The open spaces between the corner and side pews are for fireplaces; those in the west are nine feet wide, and the east ones are eight feet and eight inches wide, and the chimneys carried up in the wall where they are marked with a pencil.
[Sidenote: The Pulpits of the Temple.]
The pulpit in the west end of the house is to be occupied by the High Priesthood, as follows:--Number 1, is for the President and his council; number 2, for the Bishop and his council; number 3, for the High Priests; and number 4 for the Elders: each of these is eight feet long, containing three coves or stands for the respective speakers; and those seats opposite them are for visiting officers, who are to occupy seats according to their respective grades. The two spaces in the middle are stairs two feet wide. The middle pulpit is to be elevated; the first seats one foot, the second two feet, the third three feet, and the fourth four feet. And those upon each side are also to be elevated: the first one eight inches, the second sixteen, the third twenty-four, the fourth thirty-two. The corner seats are to be occupied by singers, and elevated--the first seat six inches, the second twelve, the third eighteen, the fourth twenty-four, and the fifth thirty-two inches. The pulpit in the east end of the house is to be occupied by the Lesser Priesthood. Number 1, is for the Presidency of the Lesser Priesthood; number 2, for the Priests; number 3, for the Teachers; and number 4, for the Deacons; and the seats by their sides, are also to be {361} occupied by visiting officers; each one opposite his respective grade. The pulpits are to be finished with panel work, in the best workmanlike manner; and the building to be constructed of stone and brick of the best quality. Observe particularly that as there are pulpits at each end of the house, the backs of the congregation must be to one of them, and they will want occasionally to change. In order for this the house must have pews instead of slips, and in the pews let the seats be loose, that they may slip from one side of the pew to the other, so as to face either pulpit, as occasion may require.
[Sidenote: The Windows.]
The side view represents five windows in each story. The windows are to have each forty-eight lights, of seven by nine glass, six one way and eight the other; the sides and lintels of the windows to be of hewn stone, and on the top of the lintel is to be a Gothic top, as you see, but the windows must have a lintel; and so with the outside doors, all with Gothic tops.
[Sidenote: General Dimensions.]
Make your house fourteen feet high between the floors. There will not be a gallery but a chamber; each story to be fourteen feet high, arched overhead with an elliptic arch. Let the foundation of the house be of stone; let it be raised sufficiently high to allow of banking up so high as to admit of a descent every way from the house, so far as to divide the distance between this house, and the one next to it. On the top of the foundation, above the embankment, let there be two rows of hewn stone, and then commence the brick-work on the hewn stone. The entire height of the house is to be twenty-eight feet, each story being fourteen feet; make the wall a sufficient thickness for a house of this size. The end view represents five windows of the same size as those at the side, the middle window excepted, which is to be the same, with the addition of side lights. This middle window is designed to light the rooms both above and below, as the upper floor is to be laid off in the same way as the lower one, and arched overhead; with the {362} same arrangement of curtains, or veils, as before mentioned.
The doors are to be five feet wide, and nine feet high, and to be in the east end of the house. The west end is to have no doors, but in other respects is to be like the east, except the windows are to be opposite the alleys which run east and west. The roof of the house is to have one-fourth pitch, the door to have Gothic top, the same as the windows. The shingles of the roof to be painted before they are put on. There is to be a fanlight, as you see. The windows and doors are all to have venetian blinds. A belfry is to be in the east end, and a bell of very large size.
[Sidenote: Arrangement of Curtains.]
You will be careful to have hooks and rings to suspend your veils on, so that they can be let down or raised at any time, at pleasure. Also, as you see, the pulpits are to have four seats, rising one above another; for instance, the Elder's seat is the lowest, next comes the High Priest's, next the Bishop's; so each of these must have a veil that is suspended from the upper floor, so as to be let down; which will at any time when necessary be let down, and shut off each stand or seat by itself.
[Sidenote: Important Letter to Brethren in Zion.]
The same day [June 25th], we wrote to Brother W. W. Phelps, and others in Zion, from Kirtland, as follows:
Brethren;--We have received your last, containing a number of questions which you desire us to answer; this we do the more readily as we desire with all our hearts the prosperity of Zion, and the peace of her inhabitants; for we have as great an interest in the welfare of Zion, as you can have.
First, as respects getting the Book of Commandments bound, we think it is not necessary. They will be sold well without binding, and there is no bookbinder to be had that we know of, nor are there materials to be had for binding, without keeping the books too long from circulation.
With regard to the copies of the Book of Mormon, which are in the hands of Brother Burkett, we say to you, get them from Brother {363} Burkett, and give him a receipt for them in the name of the Literary Firm. Let Brother Gilbert pay Brother Chapin his money.
We have not found the Book of Jasher, nor any other of the lost books mentioned in the Bible as yet; nor will we obtain them at present. Respecting the Apocrypha, the Lord said to us that there were many things in it which were true, and there were many things in it which were not true, and to those who desire it, should be given by the Spirit to know the true from the false.
We have received some revelations within a short time back, which you will obtain in due season. As soon as we can get time, we will review the manuscripts of the Book of Mormon, after which they will be forwarded to you.
We commend the plan highly of your choosing a teacher to instruct the High Priests, that they may be able to silence gainsayers. Concerning Bishops, we recommend the following: Let Brother Isaac Morley be ordained second Bishop in Zion, and let Brother John Corrill be ordained third.
Let Brother Edward Partridge choose as counselors in their place, Brother Parley P. Pratt and Brother Titus Billings, ordaining Brother Billings to the High Priesthood.
Let Brother Morley choose for his counselors, Brother Christian Whitmer, whom ordain to the High Priesthood, and Brother Newel Knight. Let Brother Corrill choose Brother Daniel Stanton and Brother Hezekiah Peck, for his counselors; let Brother Hezekiah also, be ordained to the High Priesthood.
Zombre [John Johnson] has been received as a member of the firm, by commandment, and has just come to Kirtland to live; as soon as we get a power of attorney signed agreeable to law, for Alam [Edward Partridge] we will forward it to him, and will immediately expect one from that part of the firm to Ahashdah [Newel K. Whitney], signed in the same manner. We would again say to Alam [Edward Partridge], be sure to get a form according to law for securing a gift. We have found by examining the law, that a gift cannot be retained without this.
The truth triumphs gloriously in the east; multitudes are embracing it. I, Sidney, who write this letter in behalf of the Presidency, had the privilege of seeing my aged mother baptized into the faith of the Gospel, a few weeks since, at the advanced age of seventy-five. She now resides with me.
We send by this mail, a draft of the city of Zion, with explanations, and a draft of the house to be built immediately in Zion, for the Presidency, as well as for the purpose of religion and instruction.
Kirtland, the stake of Zion, is strengthening continually. When the {364} enemies look at her they wag their heads and march along. We anticipate the day when the enemies will have fled away and be far from us.
You will remember that the power of agency must be signed by the wives as well as the husbands, and the wives must be examined in the matter separate and apart from the husbands, the same as signing a deed, and a specification to that effect inserted at the bottom, by the justice before whom such acknowledgment is made, otherwise the power of attorney will be of none effect.
Should you not understand the explanations sent with the drafts, you will inform us, so that you may have a proper understanding, for it is meet that all things should be done according to the pattern.
We have found the following errors in the Commandments, as printed: fortieth chapter, tenth verse, third line, instead of "corruptable," put corrupted. Fourteenth verse of the same chapter, fifth line, instead of "respecter to persons," put respecter of persons. Twenty-first verse, second line of the same chapter, instead of "respecter to," put respecter of. Forty-fourth chapter, twelfth verse, last line, instead of "hands," put heads.
Items of Instruction Concerning the Consecration of Property.
Brother Edward Partridge:
Sir:--I proceed to answer your questions, concerning the consecration of property:--First, it is not right to condescend to very great particulars in taking inventories. The fact is this, a man is bound by the law of the Church, to consecrate to the Bishop, before he can be considered a legal heir to the kingdom of Zion; and this, too, without constraint; and unless he does this, he cannot be acknowledged before the Lord on the Church Books: therefore, to condescend to particulars, I will tell you that every man must be his own judge how much he should receive and how much he should suffer to remain in the hands of the Bishop. I speak of those who consecrate more than they need for the support of themselves and their families.
The matter of consecration must be done by the mutual consent of both parties; for to give the Bishop power to say how much every man shall have, and he be obliged to comply with the Bishop's judgment, is giving to the Bishop more power than a king has; and upon the other hand, to let every man say how much he needs, and the Bishop be obliged to comply with his judgment, is to throw Zion into confusion, and make a slave of the Bishop. The fact is, there must be a balance or equilibrium of power, between the Bishop and the people, and thus harmony and good will may be preserved among you.
Therefore, those persons consecrating property to the Bishop in Zion, {365} and then receiving an inheritance back, must reasonably show to the Bishop that they need as much as they claim. But in case the two parties cannot come to a mutual agreement, the Bishop is to have nothing to do about receiving such consecrations; and the case must be laid before a council of twelve High Priests, the Bishop not being one of the council, but he is to lay the case before them. [1]
Say to Brother Gilbert that we have no means in our power to assist him in a pecuniary way, as we know not the hour when we shall be sued for debts which we have contracted ourselves in New York. Say to him that he must exert himself to the utmost to obtain means himself, to replenish his store, for it must be replenished, and it is his duty to attend to it.
We were not a little surprised to hear that some of our letters of a public nature, which we sent for the good of Zion, have been kept back from the Bishops. This is conduct which we highly disapprobate.
Answers to Queries to Brother Phelps' Letter of June 4th.
First, in relation to the poor: When the Bishops are appointed according to our recommendation, it will devolve upon them to see to the poor, according to the laws of the Church.
In regard to the printing of the New Translation: It cannot be done until we can attend to it ourselves, and this we will do as soon as the Lord permits.
As to Shederlaomach, [F. G. Williams], all members of the United Firm are considered one. The order of the Literary Firm is a matter {366} of stewardship, which is of the greatest importance; and the mercantile establishment God commanded to be devoted to the support thereof, and God will bring every transgression unto judgment.
Say to the brothers Hulet and to all others, that the Lord never authorized them to say that the devil, his angels or the sons of perdition, should ever be restored; for their fate of destiny was not revealed to man, is not revealed, nor ever shall be revealed, save to those who are made partakers thereof: consequently those who teach this doctrine, have not received it of the Spirit of the Lord. Truly Brother Oliver declared it to be the doctrine of devils. We therefore command that this doctrine be taught no more in Zion. We sanction the decision of the Bishop and his council, in relation to this doctrine being a bar to communion.
The number of disciples in Kirtland is about one hundred and fifty. We have commenced building the house of the Lord, in this place, and it goes on rapidly. Good news from the east and south of the success of the laborers is often saluting our ears. It is a general time of {367} health among us; families all well, and day and night we pray for the salvation of Zion.
We deliver Brother Ziba Peterson over to the buffetings of Satan, in the name of the Lord, that he may learn not to transgress the commandments of God. We conclude our letter by the usual salutation, in token of the new and everlasting covenant. We hasten to close, because the mail is just going.
Joseph Smith, Jun.,
Sidney Rigdon,
F. G. Williams.
P. S.--We feel gratified with the way in which Brother William W. {368} Phelps is conducting the Star at present, we hope he will seek to render it more and more interesting. In relation to the size of Bishoprics: When Zion is once properly regulated there will be a Bishop to each square of the size of the one we send you with this; but at present it must be done according to wisdom. It is needful, brethren, that you should be all of one heart, and of one mind, in doing the will of the Lord.
There should exist the greatest freedom and familiarity among the rulers in Zion.
We were exceedingly sorry to hear the complaint that was made in Brother Edward Partridge's letter, that the letters attending the Olive Leaf had been kept from him, as it is meet that he should know all things in relation to Zion, as the Lord has appointed him to be a judge in Zion. We hope, dear brethren, that the like occurrence will not take place again. When we direct letters to Zion to any of the High Priests, which pertain to the regulation of her affairs, we always design that they should be laid before the Bishop, so as to enable him to perform his duty. We say so much, hoping it will be received in kindness, and our brethren will be careful of one another's feelings, and walk in love, honoring one another more than themselves, as is required by the Lord. Yours as ever,
J. S.,
S. R.,
F. G. W.
A Second Communication to the Brethren in Zion.
Kirtland, July 2nd, 1833.
To the Brethren in Zion:
We received your letters of June 7th: one from Brothers William W. Phelps and Oliver Cowdery; one from Brother David Whitmer; and one from Brother Sidney Gilbert, for which we are thankful to our Heavenly Father, as also to hear of your welfare, and the prosperity of Zion. Having received your letters in the mail of today, we hasten to answer, in order that our reply may go with tomorrow's mail.
We are exceedingly fatigued, owing to a great press of business. We this day finished the translating of the Scriptures, for which we returned gratitude to our Heavenly Father, and sat immediately down to answer your letters. We rejoiced greatly to hear of the safe arrival of Sister Vienna Jaques and Brother William Hobert, and thank our Heavenly Father that their lives have been spared them until their arrival. The health of the brethren and sisters in Kirtland is good at present; no case of sickness known to us. Brother Joseph C. {369} Kingsbury's wife is declining fast, and cannot continue much longer, but will soon be in the paradise of God.
We are engaged in writing a letter to Eugene [2] respecting the two Smiths, as we have received two letters from them; one from John Smith, the other from the Elder of the Church. [3] As to the gift of tongues, all we can say is, that in this place, we have received it as the ancients did: we wish you, however, to be careful lest in this you be deceived. Guard against evils which may arise from any accounts given by women, or otherwise; be careful in all things lest any root of bitterness spring up among you, and thereby many be defiled. Satan will no doubt trouble you about the gift of tongues, unless you are careful; you cannot watch him too closely, nor pray too much. May the Lord give you wisdom in all things. In a letter mailed last week, you will doubtless, before you receive this, have obtained information about the New Translation. Consign the box of the Book of Commandments to N. K. Whitney & Co., Kirtland, Geauga county, Ohio, care of Kelly and Walworth, Cleveland, Cuyahoga county, Ohio.
I, Sidney, write this in great haste, in answer to yours to Brother Joseph, as I am going off immediately, in company with Brother Frederick to proclaim the Gospel; we think of starting tomorrow. Having finished the translation of the Bible, a few hours since, and needing some recreation, we know of one way we can spend our time more to divine acceptance than in endeavoring to build up His Zion in these last days, as we are not willing to idle any time away which can be spent to useful purposes. Doors are opening continually for proclaiming the Gospel. The spirit of bitterness among the people is fast subsiding, and a spirit of inquiry is taking its place. I preached last Sunday at Chardon, our county seat; I had the court house; there was a general turn-out, good attention, and a pressing invitation for more meetings, which will be granted, if the Lord will, when we return from this tour.
Brother Joseph is going to take a tour with Brother George James, of Brownhelm, as soon as Brother George comes to this place. We hope, our brethren, that the greatest freedom and frankness will exist between you and the Bishop, not withholding from one another any information from us, but communicating with the greatest freedom, lest you should produce evils of a serious character, and the Lord become offended: for know assuredly, if we, by our wickedness, bring evil on {370} our own heads, the Lord will let us bear it till we get weary and hate iniquity. Brother Frederick wants you to say to Brother Burke, that the man from whom he expected to get the mill stones, has run off, so he will not be able to get them; but Brother Burke can get them of the same man's make, in St. Louis.
We conclude by giving our heartiest approbation to every measure calculated for the spread of the truth, in these last days; and our strongest desires, and sincerest prayers for the prosperity of Zion. Say to all the brethren and sisters in Zion, that they have our hearts, our best wishes, and the strongest desires of our spirits for their welfare, temporal, spiritual, and eternal. As ever, we salute you in the name of the Lord Jesus. Amen.
Sidney Rigdon,
Joseph Smith, Jun.,
F. G. Williams.
Correspondence over Troubles in the Eugene Branch of the Church.
Kirtland, July 2nd, 1833.
Brother John Smith:
We have just received your letter, of the 8th of June, which seems to have been written in a spirit of justification on your part. You will recollect that previous to your leaving this place, you were tried before the Bishop's court, which found you guilty of misdemeanor, and decided that you should no longer retain your authority in the Church; all of which we, as Presidents of the High Priesthood, sanction. You name something in your letter, that took place at Brother Olney's in Shalersville, on the 27th and 28th of August, which we perfectly recollect, and had you made such confession as you were required to, at Chippeway, all things would have worked together for your good, and as I told you; but you did not manifest that degree of humility to the brethren that was required, but remained obstinate; for that reason God withdrew His Spirit from you, and left you in darkness. In your letter you say many hard things against the brethren, especially against Father Joseph Smith, Brother Reynolds Cahoon, and Bishop Whitney, all of which we highly disapprove. It seems also that your son Eden is confederate with you, and needs to be reproved, together with yourself, in all humility before the Lord, or you must expect to be dealt with according to the laws of the Church. We say you are no more than a private member in the Church.
[Sidenote: Presidents.]
Joseph Smith, Jun.,
F. G. Williams,
{371} Kirtland, July 2nd, 1833.
To the Church at Eugene:
Dear Brethren:--It is truly painful to be under the necessity of writing on a subject which engages our attention at this time, viz: the case of John Smith, and Eden Smith, his son. We have just received a letter from you concerning their standing in the Church. We do not hold them in fellowship. We would inform you that John Smith has been dealt with, and his authority taken from him; and you are required not to receive his teachings, but to treat him as a transgressor, until he repents and humbles himself before the Lord, to the entire satisfaction of the Church: and also, you have authority to call a conference, and sit in judgment on Eden's case, and deal with him as the law directs.
We feel to rebuke the Elders of that branch of the Church of Christ, for not magnifying their office, and letting the transgressor go unpunished. We, therefore, enjoin upon you, to be watchful on your part, and search out iniquity, and put it down wherever it may be found. You will see by this, brethren, that you have authority to sit in council on the Smiths; and if found guilty, to deal with them accordingly. We have this day directed a letter to John Smith, thereby making known to him our disapprobation of the course he has pursued. We commend you to God and His grace, ever praying He will keep and preserve you blameless till He come.
Joseph Smith, Jun.,
Sidney Rigdon,
F. G. Williams.
Postscript by Bishop Whitney, same date:
Dear Brethren:--Yours of the 3rd of June, came safe to hand the last mail, and John Smith's, which was directed to Brother Joseph. Now, my brethren, on this sheet you have Brother Joseph's sanction to my proceedings, and the letter I last wrote you, and you will govern yourselves accordingly, for you have full power and authority to call the two brothers Smith to an account for their conduct; and, unless they repent and make satisfaction, not only to your branch of the Church, but also to this branch, they must be cut off from the body; for under existing circumstances, we have no fellowship with them. Brother John Smith's authority, as an officer in the Church, was taken from him before he left, and he ought to have given up his license; but he went away without doing so, and it seems he has made use of it to impose upon you. As to the two sisters you spoke of in your last, if there is no testimony on either side, all you can do is to forbid them to partake of the Sacrament unworthily; and pray much, and God will bring all things to light.
N. K. Whitney, Bishop.
Footnotes
1. The first of the following deed-forms was used in consecrating property to the Church; the second, in securing the stewardships to those entering into the law of consecration and stewardship, sometimes called the Order of Enoch, because it was the law under which the Patriarch Enoch and his people lived. These deed forms were found in the private papers of Bishop Edward Partridge.
I.
Be it known, that I, Titus Billings of Jackson county, and the state of Missouri, having become a member of the Church of Christ, organized according to law, and established by the revelations of the Lord, on the 6th day of April, 1830, do, of my own free will and accord, having first paid my just debts, grant and hereby give unto Edward Partridge of Jackson county, and state of Missouri, Bishop of said Church, the following described property, viz.:--sundry articles of furniture valued fifty-five dollars twenty-seven cents; also two beds, bedding and extra clothing valued seventy-three dollars twenty-five cents; also farming utensils valued forty-one dollars, also one horse, two wagons, two cows and two calves, valued one hundred forty-seven dollars.
For the purpose of purchasing lands in Jackson county, Mo., and building up the New Jerusalem, even Zion, and for relieving the wants of the poor and needy. For which I, the said Titus Billings, do covenant and bind myself and my heirs forever, to release all my right and interest to the above described property, unto him, the said Edward Partridge, Bishop of said Church.
And I, the said Edward Partridge, Bishop of said Church, having received the above described property, of the said Titus Billings, do bind myself, that I will cause the same to be expended for the above mentioned purposes of the said Titus Billings to the satisfaction of said Church; and in case I should be removed from the office of Bishop of said Church, by death or otherwise, I hereby bind myself and my heirs forever, to make over to my successor in office, for the benefit of said Church, all the above described property, which may then be in my possession.
In testimony whereof, we have hereunto set our hands and seals this........... day of......., in the year of our Lord, one thousand, eight hundred and thirty .....
In the presence of
Signed,
Titus Billings.
Edward Partridge
II.
Be it known, that I, Edward Partridge, of Jackson county, state of Missouri, Bishop of the Church of Christ, organized according to law, and established by the revelations of the Lord, on the 6th day of April, 1830, have leased and by these presents do lease unto Titus Billings, of Jackson county, and state of Missouri, a member of said Church the following described piece or parcel of land, being a part of section No. three, township No. forty-nine, range No. thirty-two, situated in Jackson county, and state of Missouri, and is bounded as follows, viz:--Beginning eighty rods E. from the S.W. corner of said section; thence N. one hundred and sixty rods; thence E. twenty-seven rods; twenty-five links; thence S. one hundred and sixty rods; thence W. seventy-seven rods; twenty-five links, to the place of beginning, containing twenty-seven and one-half acres, be the same more or less, subject to roads and highways. And also have loaned the following {367} described property, viz:--Sundry articles of furniture, valued fifty-five dollars twenty-five cents; also two beds, bedding and clothing, valued seventy-three dollars twenty-seven cents; also sundry farming utensils, valued forty-one dollars; also one horse, two cows, two calves, and two wagons, valued one hundred forty-seven dollars, to have and to hold the above described property, by him the said Titus Billings, to be used and occupied as to him shall seem meet and proper.
And as a consideration for the use of the above described property I, the said Titus Billings, do bind myself to pay the taxes, and also to pay yearly unto the said Edward Partridge, Bishop of said Church, or his successor in office, for the benefit of said Church, all that I shall make or accumulate more than is needful for the support and comfort of myself and family. And it is agreed by the parties that this lease and loan shall be binding during the life of the said Titus Billings, unless he transgresses and is not deemed worthy by the authority of the Church, according to its laws, to belong to the Church. And in that case I, the said Titus Billings, do acknowledge that I forfeit all claim to the above described leased and loaned property, and hereby bind myself to give back the lease, and also pay an equivalent, for the loaned [articles] for the benefit of said Church, unto the said Edward Partridge, Bishop of said Church, or his successor in office. And further, in case of said Titus Billings' or family's inability in consequence of infirmity or old age to provide for themselves while members of this Church, I, the said Edward Partridge Bishop of said Church, do bind myself to administer to their necessities out of any fund in my hands appropriated for that purpose, not otherwise disposed of, to the satisfaction of the Church. And further, in case of the death of the said Titus Billings, his wife or widow, being at the time a member of said Church, has claim upon the above described leased and loaned property, upon precisely the same conditions that her said husband had them, as above described; and the children of the said Titus Billings, in case of the death of both their parents, also have claim upon the above described property, for their support, until they shall become of age, and no longer; subject to the same conditions yearly that their parents were; provided, however, should the parents not be members of said Church, and in possession of the above described property at the time of their deaths, the claim of the children as above described, is null and void.
In testimony whereof we have hereunto set our hands and seals this.......... day of.......... in the year of our Lord, one thousand eight hundred and thirty.... In presence of
Signed,
Edward Partridge,
Titus Billings.
2. This was a settlement in Ohio where a branch of the Church had been organized.
3. This was Eden Smith, son of the John Smith previously named, and president of the branch of the Church at Eugene. He is mentioned in a revelation given in March, 1832.--(See p. 257), where he is appointed to travel as a missionary companion to Stephen Burnett.
{372}
Chapter XXVII
Preparations of the Mob in Jackson County to Resort to Violence--Important Excerpts from the "Star."
[Sidenote: The Rise of Mob Force in Jackson County.]
July, which once dawned upon the virtue and independence of the United States, now dawned upon the savage barbarity and mobocracy of Missouri. Most of the clergy acting as missionaries to the Indians, or to the frontier inhabitants, were among the most prominent characters, that rose up and rushed on to destroy the rights of the Church, as well as the lives of her members. One Reverend Pixley [1], who had been sent by the Missionary Society to civilize and {373} Christianize the heathen of the west, was a black rod in the hands of Satan; as well as a poisoned shaft in the hands of our other foes. He wrote horrible falsehoods about the Saints which he sent to the religious papers in the East from time to time, in order to sour the public mind against them; and used his influence among both Indians and whites to overthrow the Church in Jackson county. On the first of July, he wrote a slanderous tract entitled, "Beware of False Prophets," which he carried from house to house, to incense the inhabitants against the Church, to mob them, and drive them away. The July number of The Evening and Morning Star, pursued a mild and pacific course; the first article therein, entitled, "Beware of False Prophets," was calculated to disabuse the honest public mind from Pixley's falsehoods; [2] and the caution against "Free People of Color," settling in Missouri, was sufficient to silence the fears of every sober mind, yet, it was all in vain; the hour of trial must come: notwithstanding the constitution of Missouri--as published in the same paper--says:
{374} Article 4th. That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences; and that no man can be compelled to erect, support, or attend any place of worship, or to maintain any minister of the Gospel, or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested, or restrained in his religious professions, or sentiments, if he do not disturb others in their religious worship.
5th. That no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law, to any sect or mode of worship. [3]
[Sidenote: The Mob Ignores the Constitutional Guarantee of Religious Freedom.]
Yet, because the Saints in spiritual things believed and taught differently from their neighbors--although both the faith and the teachings of the Saints were according to the laws of heaven--the mob drew up and published the following manifesto:
The Manifesto of the Mob. [4]
We, the undersigned, citizens of Jackson county, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people, that have settled, and are still settling in our county, styling themselves Mormons; and intending, as we do, to rid our society, "peaceably if we can, forcibly if we must," and believing as we do, that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing, by the said religious sect, deem it expedient, and of the highest importance, to form ourselves into a company for the better and easier accomplishment of our purpose--a purpose which we deem it almost superfluous to say, is justified as well by the law of nature, as by the law of self-preservation.
{375} It is more than two years since the first of these fanatics, or knaves, (for one or the other they undoubtedly are), made their first appearance amongst us, and pretended as they did, and now do, to hold personal communication and converse face to face with the Most High God; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired Apostles and Prophets of old.
We believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pass away; but in this we were deceived. The arts of a few designing leaders amongst them, have thus far succeeded in holding them together as a society; and since the arrival of the first of them, they have been daily increasing in numbers; and if they had been respectable citizens in society and thus deluded, they would have been entitled to our pity rather than to our contempt and hatred; but from their appearance, from their manners, and from their conduct since their coming among us, we have every reason to fear that, with but very few exceptions, they were of the very dregs of that society from which they came, lazy, idle, and vicious. This we conceive is not idle assertion, but a fact susceptible of proof, for with these few exceptions above named, they brought into our country little or no property with them and left less behind them, and we infer that those only yoke themselves to the Mormon car who had nothing earthly or heavenly to lose by the change; and we fear that if some of the leaders amongst them, had paid the forfeit due to crime, instead of being chosen ambassadors of the Most High, they would have been inmates of solitary cells. But their conduct here stamps their characters in their true colors. More than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. Of this their Mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how spacious are appearances. In a late number of the Star, published in Independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become Mormons, and remove and settle among us. This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed.
They openly blaspheme the Most High God, and cast contempt on {376} His holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues, by direct inspiration, and by divers pretenses derogatory to God and religion, and to the utter subversion of human reason.
They declare openly that their God hath given them this county of land, and that sooner or later they must and will have possession of our lands for an inheritance; and, in fine, they have conducted themselves on many other occasions, in such a manner, that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them or to receive into the bosom of our families, as fit companions for our wives and daughters, the degraded and corrupted free negroes and mulattoes that are now invited to settle among us.
Under such a state of things, even our beautiful county would cease to be a desirable residence, and our situation intolerable. We, therefore, agree that after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them, and to that end we each pledge to each other our bodily powers, our lives, fortunes and sacred honors.
We will meet at the court house, at the town of Independence, on Saturday next, the 20th inst., [July], to consult on subsequent movements.
Among the hundreds of names attached to the above document were:
Lewis Franklin, jailor; Samuel C. Owens, county clerk; Russel Hicks, deputy county clerk; R. W. Cummins, Indian agent; James H. Flournoy, postmaster; S. D. Lucas, colonel and judge of the court; Henry Chiles, attorney-at-law; N. K. Olmstead, M. D.; John Smith, justice of the peace; Samuel Weston, justice of the peace; William Brown, constable; Abner F. Staples, captain; Thomas Pitcher, deputy constable; Moses G. Wilson and Thomas Wilson, merchants. [5]
{377} Free People of Color. [6]
To prevent any misunderstanding among the churches abroad, respecting free people of color, who may think of coming to the western boundaries of Missouri, as members of the Church, we quote the following clauses from the laws of Missouri:
"Section 4.--Be it further enacted, that hereafter no free negro or mulatto, other than a citizen of someone of the United States, shall come into or settle in this state under any pretext whatever; and upon complaint made to any justice of the peace, that such person is in his county, contrary to the provisions of this section, if it shall appear that such person is a free negro or mulatto, and that he hath come into this state after the passage of this act, and such person shall not produce a certificate, attested by the seal of some court of record in someone of the United States, evidencing that he is a citizen of such state, the justice shall command him forthwith to depart from this state; and in case such negro or mulatto shall not depart from the state within thirty days after being commanded so to do as aforesaid, any justice of the peace, upon complaint thereof to him made may cause such person to be {378} brought before him and may commit him to the common goal of the county in which he may be found, until the next term of the circuit court to be held in such county. And the said court shall cause such person to be brought before them and examine into the cause of commitment; and if it shall appear that such person came into the state contrary to the provisions of this act, and continued therein after being commanded to depart as aforesaid, such court may sentence such person to receive ten lashes on his or her bare back, and order him to depart the state; and if he or she shall not depart, the same proceedings shall be had and punishment inflicted, as often as may be necessary, until such person shall depart the state.
"Sec. 5.--Be it further enacted, that if any person shall, after the taking effect of this act, bring into this state any free negro or mulatto, not having in his possession a certificate of citizenship as required by this act, (he or she) shall forfeit any pay, for every person so brought, the sum of five hundred dollars, to be recovered by action of debt in the name of the state, to the use of the university, in any court having competent jurisdiction; in which action the defendant may be held to bail, of right and without affidavit; and it shall be the duty of the attorney-general or circuit attorney of the district in which any person so offending may be found, immediately upon information given of such offenses to commence and prosecute an action as aforesaid."
Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the Church of Christ on this subject. So long as we have no special rule in the Church, as to people of color, let prudence guide, and while they, as well as we, are in the hands of a merciful God, we say: Shun every appearance of evil.
"The Evening and Morning Star" Extra. [7]
July 16, 1833.
Having learned with extreme regret, that an article entitled, "Free {379} People of Color," in the last number of the Star, has been misunderstood, we feel in duty bound to state, in this Extra, that our intention was not only to stop free people of color from emigrating to this state, but to prevent them from being admitted as members of the Church.
On the second column of the one hundred and eleventh page of the same paper, may be found this paragraph:--"Our brethren will find an extract of the law of this state, relative to free people of color, on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves, we have nothing to say; in connection with the wonderful events of this age much is doing towards abolishing slavery, and colonizing the blacks in Africa.
We often lament the situation of our sister states in the south, and we fear, lest, as has been the case, the blacks should rise and spill innocent blood, for they are ignorant, and a little may lead them to disturb the peace of society. To be short, we are opposed to having free people of color admitted into the state; and we say, that none will be admitted into the Church; for we are determined to obey the laws and constitutions of our country, that we may have that protection which the sons of liberty inherit from the legacy of Washington, through the favorable auspices of a Jefferson and Jackson.
The Elders Stationed in Zion, to the Churches Abroad, in Love Greeting: (From The Evening and Morning Star, July number.)
Dear Brethren:--One year having passed since we addressed the {380} churches abroad, on the situation of Zion and the state of the gathering, it seems to be our duty to again address the Saints on the same subjects. Although you frequently learn through the medium of the Star our situation and progress, yet we indulge a hope, that a circular from us, particularly setting these things forth at this time, will be received by you in fellowship. We have abundant reason to thank the Lord for His goodness and mercy manifested unto us, since we were planted in this land. With the exception of the winter season, the gathering has continued slowly. At present we have not the exact number of the disciples; but suppose that there are near seven hundred,--include with these their children and those that belong to families, and the number will probably amount to more than twelve hundred souls. Many have been planted upon their inheritances, where blessed with a fruitful soil, and a healthy climate, they are beginning to enjoy some of the comforts of life.
This in connection with peace and satisfaction of pure and undefiled religion; which is to visit the widow and fatherless in their afflictions and to keep ourselves unspotted from the world, brings down the blessings of peace and love from our Father, and confirms our faith in the promise, that we shall see Him in the flesh, when He comes to be glorified in His Saints, and to be admired in all them that believe in that day.
Here let us remark, that our duty urges us to notice a few letters which have been sent from this place, by persons seeking the loaves and fishes, or by such as have lost their standing among men of character in the world. In the letters alluded to, are some facts; but most of the statements are false. It is said that women go out to work; this is a fact, and not only women, but men, too; for in the Church of Christ, all that are able have to work to fulfil the commandments of the Lord; and the situation in which many have come up here, has brought them under the necessity of seeking employment from those who do not belong to the Church. Yet, we can say as far as our knowledge extends, that they have been honorably compensated. And we are willing to decree concerning mankind, Thou shalt eat thy bread by the sweat of thy brow, should be fulfilled. Members of the Church have, or will have, "deeds" [to their lands] in their own name.
One Bates, from New London, Ohio--who subscribed fifty dollars for the purpose of purchasing lands, and the necessaries for the Saints--after his arrival here, sued (Bishop) Edward Partridge, and obtained a judgment for the same. Bates shortly after denied the faith, and ran away on Sunday, leaving debts unpaid. We do not mention this to cast reflection, but to give a sample of his work manifested since he came to this land. No man that has consecrated property to the Lord, {381} for the benefit of the poor and the needy, by a deed of gift according to the laws of the land, has thought of suing for it, any more than the men of the world, who give, or donate to build meeting houses, and colleges; or send missionaries to India or the Cape of Good Hope. Every Saint that has come to this land to escape the desolations which await the wicked, and prepare for the coming of the Lord, is well satisfied with the country, and the order of the kingdom of our God; and we are happy to say that the inhabitants of Zion are growing in grace and in the knowledge of those things which lead to peace and eternal glory. And our hearts are filled with thanksgiving for the privilege of bearing this testimony concerning our brethren on this land. One object in writing this epistle is, to give some instructions to those who come up to the land of Zion. Through a mistaken idea many of the brethren abroad, that had property, have given some away, and sacrificed some, they hardly know how. This is not right nor according to the commandments. We would advise in the first place, that every disciple, if in his power, pay his just debts so as to owe no man, and then if he has any property left, let him be careful of it; and he can help the poor, by consecrating some for their inheritances; for as yet, there has not been enough consecrated to plant the poor in inheritances, according to the regulation of the Church and the desire of the faithful.
This might have been done, had such as had property been prudent. It seems as though a notion was prevalent in Babylon, that the Church of Christ was a common stock concern. This ought not so to be, for it is not the case. When a disciple comes to Zion for an inheritance, it is his duty, if he has anything to consecrate to the Lord for the benefit of the poor and needy, or to purchase lands, to consecrate it according to the law of the Lord, and also according to the law of the land, and the Lord has said, that in keeping his laws we have no need to break the laws of the land; and we have abundant reason to be thankful, that we are permitted to establish ourselves under the protection of a government that knows no exceptions to sect or society, but gives all its citizens the privilege of worshiping God according to their own desire. Again, while in the world, it is not the duty of a disciple to exhaust all his means in bringing the poor to Zion; and this because if all should do so, there would be nothing to put in the storehouse in Zion for the purpose which the Lord has commanded.
Do not think, brethren, by this, that we would advise or direct that the poor be neglected in the least; this is not the desire of our hearts; for we are mindful of the word of our Father, which informs us that in His bosom it is decreed that the poor and the meek of the earth shall possess it.
The welfare of the poor has always a place in our hearts; yet we {382} are confident that our experience, even had we nothing else to prompt us to advise on this point, and that wholly for the good of the cause in which we labor, would be sufficient in the minds of our brethren abroad, to excuse a plainness on this important part of our subject. To see numbers of disciples come to this land, destitute of means to procure an inheritance, and much less the necessaries of life awakens, a sympathy in our bosoms of no ordinary feeling; and we should do injustice to the Saints were we to remain silent, when, perhaps, a few words, by way of advice, may be the means of instructing them, that hereafter great difficulties may be avoided. For the disciples to suppose that they can come to this land without ought to eat, or to drink, or to wear, or anything to purchase these necessaries with, is a vain thought. For them to suppose that the Lord will open the windows of heaven, and rain down angel's food for them by the way, when their whole journey lies through a fertile country, stored with the blessings of life from His own hand for them to subsist upon, is also vain. For them to suppose that their clothes and shoes will not wear out upon the journey, when the whole of it lies through a country where there are thousands of sheep from which wool in abundance can be procured to make them garments, and cattle upon a thousand hills, to afford leather for shoes, is just as vain.
The circumstances of the Saints in gathering to the land of Zion in these last days are very different from those of the children of Israel, after they despised the promised rest of the Lord, after they were brought out of the land of Egypt. Previous to that, the Lord promised them, if they would obey His voice and keep His commandments, that He would send the hornet before them, and drive out those nations which then inhabited the promised land, so that they might have peaceable possession of the same, without the shedding of blood. But in consequence of their unbelief and rebellion, they were compelled to obtain it by the sword, with the sacrifice of many lives.
But to suppose we can come up here and take possession of this land by the shedding of blood, would be setting at naught the law of the glorious Gospel and also the word of our great Redeemer: and to suppose we can take possession of this country without making regular purchases of the same, according to the laws of our nation, would be reproaching this great republic, in which the most of us were born, and under whose auspices we all have protection.
We feel as though enough was said on this point, knowing that a word to the wise is sufficient; and that all our brethren are aware of the fact, that all the tithes cannot be gathered into the storehouse of the Lord, that the windows of heaven may be opened, and a blessing be poured out that there is not room enough to contain it, if all the {383} means of the Saints are exhausted, before they reach the place where they can have the privilege of so doing. Do not conclude from these remarks, brethren, that we doubt in the least, that the Lord will provide for His Saints in these last days; or think that we would extend our hands to steady the ark; for this is not the case. We know that the Saints have the unchangeable word of God that they shall be provided for; yet we know, if any are imprudent, or lavish, or negligent, or indolent, in taking that proper care, and making that proper use of what the Lord has made them stewards over, they are not counted wise; for a strict account of every one's stewardship is required, not only in time, but will be in eternity. Neither do we apprehend that we shall be considered putting out our hands to steady the ark of God by giving advice to our brethren upon important points relative to their coming to Zion, when the experience of almost two years' gathering, has taught us to revere that sacred word from heaven. "Let not your flight be in haste, but let all things be prepared before you."
Then, brethren, we would advise, that where there are many poor in a church, that the Elders counsel together, and make preparations to send a part at one time, and a part at another. And let the poor rejoice in that they are exalted, but the rich in that they are made low, for there is no respect of persons in the sight of the Lord.
The disciples of Christ, blessed with immediate revelations from Him, should be wise and not take the way of the world, nor build air-castles, but consider that when they have been gathered to Zion, means will be needed to purchase their inheritances, and means will be needed to purchase food and raiment for at least one year; or at any rate, food; and where disciples, or churches, are blessed with means to do as much as this, they would be better off in Zion than in the world, troubled as it is, and will shortly be, with plagues, famines, pestilences, and utter destruction upon the ungodly.
On the subject of false reports, which are put in circulation by evil-minded men, to ridicule the idea of the gathering of Israel in these last days, we would say to our brethren abroad, believe them not; The Evening and Morning Star was established expressly to publish the truth, and the word of the Lord, that the Saints might not be deceived, by such as make broad the borders of their garments, and love the uppermost rooms at feasts; yea, by such as bind heavy burdens which are grievous to be borne, and lay them upon men's shoulders but will not move them with one of their fingers. Yea, we give this caution that the disciples may not give heed to the gainsaying of those who seek the honor of this world and the glory of the same, rather than seek the honor of God and His glory; nor those who have turned away from the Church of Christ, and denied the faith delivered to His Saints in these last days.
{384} Brethren, the Lord has begun to gather His children, even Israel, that they may prepare to enter into and enjoy His rest when He comes in His glory, and He will do it. No matter what your ideas, or notions may be upon the subject; no matter what foolish reports the wicked may circulate to gratify an evil disposition, the Lord will continue to gather the righteous, and destroy the wicked, till the sound goes forth--it is finished.
It ought to be known abroad that much improvement is needed in the cattle, sheep, and hogs in this part of the country. As cows here are worth from ten to fifteen dollars, our brethren would do well, and we would advise them, to purchase before they arrive in this region. In fact, if they journey according to the commandments of the Lord, pitching their tents by the way, like Israel in days of old, it would be no more than right to drive cows enough to supply every family or company with milk on the way. They would then have them when they arrived here, and if they selected of the best breeds, they would lay a foundation for improvement. A thing of which all our brethren who are acquainted with raising stock will at once see the propriety.
The sheep of this state are large, but as their wool is coarse, the breed would soon be improved if our brethren would drive with them some merinos or saxons. As soon as wool and flax are had among the brethren, sufficient for the purpose, they will manufacture cloth for their own use in the Church. The swine in this country are not good, being the old fashioned shack breed, and much inferior to the large, white grass breed of the eastern states. If any could introduce this breed, what little pork might be wanted in the winter, would be much better, and easier raised.
It is a matter of much surprise to us, that our brethren should come up to the land of Zion, as many do, without bringing garden seeds, and even seeds of all kinds. The Jaredites and Nephites took with them of all kinds; and the Jaredites, all kinds of animals. And although the Lord has said that it was His business to provide for His Saints, yet He has not said that He would do it, unless they kept His commandments.
And notwithstanding the fullness of the earth is for the Saints, they can never expect it unless they use the means put into their hands to obtain the same in the manner provided by our Lord. When you flee to Zion, we enjoin the word, prepare all things, that you may be ready to labor for a living, for the Lord has promised to take the curse off the land of Zion in His own due time, and the willing and the obedient, not the idle, will eat the good of the same; for they are to be had in remembrance before the Lord.
One very important requisition for the Saints that come up to the {385} land of Zion is, that before they start, they procure a certificate from three Elders of the Church, or from the Bishop in Ohio, according to the commandments; and when they arrive, to present it to the Bishop in Zion; otherwise they are not considered wise stewards, and cannot be received into fellowship with the Church, till they prove themselves by their own goodness.
Some of our brethren may think, at the first instant, perhaps, that this is useless and formal, but a few reflections will be sufficient for them to see the propriety of it, and more especially, when they learn that it is a commandment given us of the Lord.
On another page of this paper, our brethren will find an extract of the law of this state relative to free people of color. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves, we have nothing to say. In connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in Africa.
The foregoing remarks have been addressed to our brethren abroad, considered as one general body, and have been designed as general information to all. We cannot close this epistle, compatible with our duty, without particularly addressing ourselves to our brethren, the Elders, to whom is entrusted the preaching of the everlasting Gospel,--the glad tidings of salvation to Israel, and to all the Gentiles if they will listen to the invitation.
Brethren, we are aware of your many afflictions, or at least in part, some of us having been eye witnesses to the things of God, and having been called to bear testimony of the same from the first, since this Gospel has been proclaimed in these last days. The desire of our hearts for your prosperity we can truly say is inexpressible; for when you are prospered, we are, and when you are blessed, we are blessed also. The afflictions which you are necessarily called to undergo in these days of tribulation and vengeance upon the wicked, call forth from our hearts unceasing prayers to our common parents in your behalf, that you may be enabled to deliver His message in the demonstration of His Spirit, and call together His elect from the ends of the earth, to the place of the name of the Lord of hosts, even to Mount Zion.
By those few expressions, you will see brethren, how important we view your calling. We do not consider that it is our duty to direct you in your missions; but we will give you in few words what we have reason to expect relative to the gathering of the Saints, according to the revelations of the Lord.
By the authority of your calling and ordination, you, no doubt, will admit that it will be expected that you know your duty, and at all times and in all places, teach the disciples theirs; but we are sorry to {386} say, that in some instances, some of our brethren have failed to do so.
We will remind our brethren of a clause in the covenants, which informs us that all who are ordained in this Church, are to be ordained according to the gifts and callings of God unto them, by the power of the Holy Ghost which is in the one who ordains them. We would also remind them of one valuable caution recorded in Paul's first letter to Timothy, which says, "Lay hands suddenly on no man, neither be partaker of other men's sins."
Those cautions, however, are particularly addressed to our young brethren in the ministry. We know that many of our brethren are wise in these important parts of their labors, and have rid their garments of the blood of this generation, and are approved before the Lord.
We will proceed further, brethren, to notice some particular items immediately connected with your duties, and what, as we said before, we have reason to expect from you, according to the revelations. In one given December 4th, 1831, we learn that it is the duty of the Elders of the Church in the East to render an account of their stewardship unto the Bishop appointed unto the Church in that part of the Lord's vineyard.
The Lord says, "And now, verily I say unto you, that as every Elder in this part of the vineyard, (the East) must give an account of his stewardship unto the Bishop in this part of the vineyard, a certificate from the judge or Bishop in this part of the vineyard, unto the Bishop in Zion, rendereth every man acceptable, and answereth all things for an inheritance, and to be received as a wise steward, and as a faithful laborer; otherwise he shall not be accepted of the Bishop in Zion.
"And now, verily I say unto you, let every Elder who shall give an account unto the Bishop of the Church, in this part of the vineyard, (the East) be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things."
We hope brethren, that you will be particular to teach the disciples abroad prudence and economy in all things. Teach them in plainness, that without regular recommends, they cannot be received in fellowship with the Church in Zion, until after they have proven themselves worthy by their godly walk. And those who are recommended by you, we expect will be such as are personally known to you to be disciples indeed, and worthy the confidence of all Saints.
Viewing the quotation relative to your obtaining a certificate from the Bishop in the East concerning your worthiness, you cannot blame us, brethren, if we are strict on this point. It may be understood, {387} therefore, by our brethren, the EIders, who come from the East and do not bring a regular certificate showing that their labors have been accepted there, that they cannot be accepted in Zion. We do not set ourselves up as judges in this; we have only a desire to see the order of our Redeemer's kingdom observed in all things; for His commandments are precious with us; we have them in our hands, and they are sacred to our hearts.
Our brethren who labor in the churches a distance to the west of the residence of the Bishop in the East, who do not render their accounts to him, should be particular to bring recommends from the churches in which they do labor, and present them with the accounts of their labors to the Bishop immediately after their arrival here. And those Elders who labor continually in preaching the Gospel to the world, should also be particular to render their account of the same, that they may show themselves approved in all things, and be known to be worthy of the high office in which they stand in the Church of Christ.
Having said considerable concerning those particular points which are necessary to be observed by our brethren who journey to this land, and also a few words to the Elders, we deem it a privilege before we conclude, to say something more to the Church at large. In the previous remarks, however, we presume our brethren may make many improvements; and, perhaps, discover some errors; if so, we can say, that the best of motives has prompted us to write to our brethren; and if some small errors are to be found, we are certain that the general ideas are correct, and will be a means of doing good, if those who are immediately interested in the same, give heed to them.
Dear brethren in the New Covenant, accept this as a token for a salutation in the name of the Lord Jesus Christ, from your brethren in Zion. While we are permitted to witness the great things which are continually taking place in fulfilment of the prophecies concerning the last days, as the children of God are gathered home to prepare themselves for the supper of the Lamb, our language, that is, the English tongue, fails to express our joy.
Extracts from the Elders' Letters to the Editor of the "Evening and Morning Star," July Number.
Palmyra, Missouri, May 16th, 1833.
The Lord is opening the eyes of the blind, and blessing our labors. We have baptized eighteen members in this settlement.
G. M. Hinkle,
Elisha H. Groves.
Six Miles from Quincy, Mo., June 3, 1833.
Every few days there are some honest souls born into the kingdom {388} of God. Persecution rages to a considerable extent. It seems as if every denomination, sect, party, and club, were prepared to fight against the work of the Lord. A man has just told me that in Palmyra, in forty-eight hours, the cholera had taken forty-seven to their graves. The disease is in the country as well as the town, and carries off all ages, colors and conditions, sparing none.
George M. Hinkle.
Chenango Point, N. Y., May 16, 1833.
Dear Brother:--It is about six weeks since I left Kirtland to take a mission to the East; since which time I have visited twelve churches, and passed three others in coming to this place; all of which are nearly in the course from Kirtland to Chenango, N. Y.; so grows, and so spreads the mighty work of the Lord. Some of said churches are composed of nearly one hundred members; and in nearly all of them, the work is still going on. O, may the Lord cause His glorious voice to be heard, until error and superstition shall give way to the everlasting Gospel of Jesus. I feel much weakness as a man, but in the strength of Christ, I am resolved to blow the trumpet of the Gospel until the people of God are delivered from the merchants and traffickers of souls unto the glorious liberty of the Gospel. I have baptized four since I left Kirtland. As for myself, I intend, if possible, to attend the school at the latter Jerusalem, to which, I am confident it is my privilege to go, as often as the old Apostles went to the former Jerusalem.
I have traveled about five hundred miles in about six weeks, and held fifteen meetings, and I trust that I shall continue to receive the grace of God to support me even to the end.
Sylvester Smith.
State of the World.
(From the July Star.)
The flood of waters, occasioned by the great rains in the eastern and middle states, did immense damage: war between Turkey and Russia continued to rage: and the epidemic disease of London continued its frightful ravages; so terrible were its effects as to close all the principal places of amusement and suspend the court of reform for the metropolis.
[Sidenote: Council of Elders in Kirtland.]
July 13.--Elder Brigham Young having returned from his mission to Canada, accompanied by some twenty or thirty of the brethren, a council of Elders assembled in Kirtland. There were present at the council Gideon H. Carter, Jacob Wood, {389} Dennis Lake, Brigham Young, James Lake, Newel K. Whitney, John Smith, Luke S. Johnson and myself. Elder James Lake desired to know the will of the Lord, whether he should proceed on to Zion, or remain in Kirtland. It was decided that he should remain in Kirtland.
Footnotes
1. The Reverends Finis Ewing and Isaac McCoy were equally bitter and nearly as active. The former was the head and front of the Cumberland Presbyterian church, and is credited with publishing this statement: "The Mormons are the common enemies of mankind and ought to be destroyed."
Of this Reverend Pixley and the part taken by the clergy against the Saints generally in these Jackson county troubles, Elder Newel Knight, in his journal, published in Scraps of Biography, page 76, says: "The sectarian priests and missionaries around us were among the first to come out both secretly and openly against us. Among the more active of these was a Mr. Pixley, who did not content himself in slandering us to the people of Jackson county, but also wrote to eastern papers telling horrible lies about us, with the evident intention of rousing a spirit of hatred against us. His talk was of the bitterest kind, his speeches perfectly inflammatory; and he appeared to have an influence among the people to carry them with him in his hellish designs. Nor did he confine his actions to the white settlers, but tried to stir up the Indians against us, and use every means in his power to accomplish his purposes. His efforts were seconded by such men as Reverends McCoy, Fitzhugh, Bogard, Kavanaugh, Lovelady, Likens, Hunter, and others; and by their perseverance at last, the public mind became so excited that on the 20th of July a meeting was called and largely attended by not only the rabble of the county, but also the men holding official positions."
2. As stated in the Prophet's narrative, the article in the Star, "Beware of False Prophets," written as an answer to Reverend Pixley's tract, was of a mild and pacific character. It proceeds to place in contrast, merely, the course and character of true Prophets and false ones--fixing many of the marks of false prophets, however, on the sectarian ministers of the times who, while clinging to forms of godliness, were denying the power thereof. It makes no direct allusion to the tract of Rev. Pixley, nor does it say a personal word of the course he was pursuing: but indirectly it evidently refers to him and his nefarious work in the following passages: "When, therefore, any man, no matter who, or how high his standing may be, utters or publishes anything which afterwards proves to be untrue, he is a false prophet. And if he does it uncalled for, for the purpose of injuring his fellow-beings, or for the sake of gain, or to deceive any man by putting a false coloring upon a matter of religion, to lead astray or prejudice the minds of any to hinder them from receiving the truth, wo unto him, he is a false prophet! * * * * Here then we can say, where we find a person uttering or publishing what he does not know to be a truth, merely to make a noise, whereby the least saint on earth might be offended--beware of false prophets. * * * * Did you ever hear, or have you ever read of a true prophet that spake evil of any man, or that would lie to further the cause of God or anything else? If you have, brethren, then has the hypocrite an excuse for leaving his own fault unexposed, and publishing his neighbor's to the world. Then has the false prophet an opportunity to plead his right to send his lying words abroad, that he may obtain the praise and glory of this world, and deceive the simple."
3. The comment of the editor of the Star on this clause of Missouri's constitution is--"It shows a liberality of opinion of the great men of the west, and will vie with that of any other state. It is good; it is just, and it is the citizen's right."
4. This document is sometimes referred to as "The secret constitution," and was doubtless regarded as a "constitution" by the mob, by which they were bound together to accomplish the objects set forth in the document itself. The Saints became aware of its existence and the fact of its being circulated among the old settlers about the middle of July; how long before that it had been circulated is not known, but it was doubtless drawn up early in that month.
5. Relative to the charges against the saints in the foregoing documents, Elder Parley P. Pratt has the following pertinent comment in his "History of the Persecution of the Saints", pages 26-29:
"I will briefly notice a few items of the foregoing bond of conspiracy, for I consider most of it as too barefaced to need any comment. In the first place I would inquire whether our belief as set forth in this declaration, as to gifts, miracles, revelations and tongues, is not the same that all the Apostles and disciples taught, believed and practiced, and the doctrine of the New Testament?
Secondly--I would inquire when the New Testament religion ceased, and a law revealed or instituted, which made blasphemy of the belief and practice of it? or what holy religion the Jackson mob were speaking of, which was thrown into contempt by the revival of the New Testament religion?
Thirdly--They complain of our society being very poor as to property; but have they never read in the New Testament that God had chosen the poor in this world, rich in faith, and heirs of the kingdom of God? And when did poverty become a crime known to the law?
Fourthly--Concerning free negroes and mulattoes. Do not the laws of Missouri provide abundantly for the removal from the state of all free negroes and mulattoes (except certain privileged ones)? And also for the punishment of those who introduce or harbor them? The statement concerning our invitation to them to become "Mormons," and remove to this state, and settle among us, is a wicked fabrication, as no such thing was ever published in the Star, or anywhere else, by our people, or anything in the shadow of it; and we challenge the people of Jackson [county], or any other people, to produce such a publication from us. In fact one dozen free negroes or mulattoes never belonged to our society in any part of the world, from its first organization to this day (1839).
Fifthly--As to crime or vice, we solemnly appeal to all the records of the courts of Jackson county, and challenge the county to produce the name of any individual of our society on the list of indictments, from the time of our first settlement in the county, to the time of our expulsion, a period of more than two years.
Sixthly--As it respects the ridiculous report of our threatening that we would have their lands for a possession, it is too simple to require a notice, as the laws of the country guarantee to every man his rights, and abundantly protect him in their full enjoyment. And we hereby declare, that we settled no lands, only such as our money purchased, and that no such thing ever entered our hearts, as possessing any inheritance in any other way.
Seventhly--We ask what public morals were in danger of being corrupted where officers of the peace could openly violate their several oaths in the most awful manner, and join with hundreds of others in murder, treason, robbery, house burning, stealing, etc.
6. This article, "Free People of Color," referred to in the Prophet's History, but not quoted in extenso anywhere by him, is here given entire, and is followed with The Evening and Morning Star extra, published on the 16th of July, 1833. The importance of these documents justifies their introduction in this manner. It will be observed that the mob in their manifesto charge that the Saints in the first article in question, "Invite free negroes and mulattoes from other states to become 'Mormons,' and remove and settle among us." On this false accusation the mob pretended to found the following apprehensions: "This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely unsupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste among us would corrupt our blacks, and instigate them to bloodshed."
The publication of the article, "Free People of Color" completely refutes the false accusation of the mob against the Saints.
7. This "Extra," as soon as the brethren learned what construction was being put upon the article "Free People of Color," was printed in the form of a handbill and circulated as promptly as possible. In it, however, the editor of the Star goes too far when he says that no free people of color "will be admitted into the Church." Such was never the doctrine or policy of the Church. Indeed in the article "Free People of Color," the editor himself had said: "So long as we have no special rule in the Church as to free people of color, let prudence guide." And again, in the "Address of the Elders stationed in Zion to the Churches Abroad," published in the July number of the Star, and also found on page 379 of this volume, occurs the following: "Our brethren will find an extract of the law of this state relative to free people of color on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves we have nothing to say. In connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in Africa." This, with the passage from the article "Free People of Color," is quoted to show that the Church had formulated no doctrine or policy with reference to slaves or free people of color; and in forming his judgment of this matter the reader must remember that the statement about not admitting such people into the Church is merely the view at that time of the editor of the Star, and by no means represents the policy of the Church. As a matter of fact there were very few, if any, people of color in the Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil-disposed minds.
{390}
XXVIII. Mob Violence in the Land of Zion
[Sidenote: Demands of the Mob.]
On the 20th of July, the mob collected, [1] and demanded the discontinuance of the Church printing establishment in Jackson county, the closing of the store, and the cessation of all mechanical labors. The brethren refused compliance, and the consequence was that the house of W. W. Phelps, which contained the printing establishment, was thrown down, the materials taken possession of by the mob, many papers destroyed, and the family and furniture thrown out of doors. [2]
[Sidenote: The Mob's Treatment of Edward Partridge.]
The mob then proceeded to violence towards Edward Partridge, the Bishop of the Church, as he relates in his autobiography:
I was taken from my house by the mob, George Simpson being their leader, who escorted me about half a mile, to the court house, on the public square in Independence; and then and there, a few rods from said court house, surrounded by hundreds of the mob, I was stripped of my hat, coat and vest and daubed with tar from head to foot, and then had a quantity of feathers put upon me; and all this because I {391} would not agree to leave the county, and my home where I had lived two years.
Before tarring and feathering me I was permitted to speak. I told them that the Saints had suffered persecution in all ages of the world; that I had done nothing which ought to offend anyone; that if they abused me, they would abuse an innocent person; that I was willing to suffer for the sake of Christ; but, to leave the country, I was not then willing to consent to it. By this time the multitude made so much noise that I could not be heard: some were cursing and swearing, saying, "call upon your Jesus," etc.; others were equally noisy in trying to still the rest, that they might be enabled to hear what I was saying.
Until after I had spoken, I knew not what they intended to do with me, whether to kill me, to whip me, or what else I knew not. I bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn, their sympathies having been touched as I thought; and as to myself, I was so filled with the Spirit and love of God, that I had no hatred towards my persecutors or anyone else.
[Sidenote: Charles Allen.]
Charles Allen was next stripped and tarred and feathered, because he would not agree to leave the county, or deny the Book of Mormon. Others were brought up to be served likewise or whipped. [3]
But from some cause the mob ceased operations, and adjourned until Tuesday, the 23rd. Elder Sidney Gilbert, the keeper of the store, agreed to close it; and that may have been one reason why the work of destruction was suddenly stopped for two days.
[Sidenote: Reflections of the Prophet.]
In the course of this day's wicked, outrageous, and unlawful proceedings, many solemn realities of human degradation, as well as thrilling incidents were presented to the Saints. An armed and well organized mob, in a government professing to be governed by law with the Lieutenant Governor (Lilburn W. Boggs), {392} the second officer in the state, calmly looking on, and secretly aiding every movement, saying to the Saints, "You now know what our Jackson boys can do, and you must leave the county;" and all the justices, judges, constables, sheriffs, and military officers, headed by such western missionaries and clergymen as the Reverends McCoy, Kavanaugh, Hunter, Fitzhugh, Pixley, Likens, and Lovelady, consisting of Methodists, Baptists, Presbyterians, and all the different sects of religionists that inhabited that country, with that great moral reformer, and register of the land office at Lexington, forty miles east, known as the head and father of the Cumberland Presbyterians, even the Reverend Finis Ewing, publicly publishing that "Mormons were the common enemies of mankind, and ought to be destroyed"--all these solemn realities were enough to melt the heart of a savage; while there was not a solitary offense on record, or proof, that a Saint had broken the law of the land. [4]
When Bishop Partridge, who was without guile, and Elder Charles Allen, walked off, coated like some {393} unnamed, unknown bipeds, one of the sisters cried aloud: "While you, who have done this wicked deed, must suffer the vengeance of God, they, having endured persecution, can rejoice, for henceforth for them, is laid up a crown eternal in the heavens."
Surely this was a time for awful reflection; man, unrestrained, like the brute beast, may torment the body; but God will punish the soul!
[Sidenote: Aftermath of Mob Violence.]
After the mob had retired, and while evening was spreading her dark mantle over the scene, as if to hide it from the gaze of day, men, women, and children, who had been driven or frightened from their homes, by yells and threats, began to return from their hiding places in thickets, corn-fields, woods, and groves, and view with heavy hearts the scene of desolation and wo: and while they mourned over fallen man, they rejoiced with joy unspeakable that they were accounted worthy to suffer in the glorious cause of their Divine Master. There lay the printing office a heap of ruins; Elder Phelps's furniture strewed over the garden as common plunder; the revelations, book works, papers, and press in the hands of the mob, as the booty of highway robbers; there was Bishop Partridge, in the midst of his family, with a few friends, endeavoring to scrape off the tar which, from its eating his flesh, seemed to have been prepared with lime, pearl-ash, acid, or some flesh-eating substance, to destroy him; and there was Charles Allen in the same awful condition. The heart sickens at the recital, how much more at the picture! More than once, those people, in this boasted land of liberty, were brought into jeopardy, and threatened with expulsion or death, because they desired to worship God according to the revelations of heaven, the constitution of their country, and the dictates of their own consciences. Oh, liberty, how art thou fallen! Alas, clergymen, where is your charity!
{394} [Sidenote: The Second Gathering of the Mob.]
Early in the morning of the 23rd of July, the mob again assembled, armed with weapons of war, and bearing a red flag; whereupon the Elders, led by the Spirit of God, and in order to save time, and stop the effusion of blood, entered into a treaty with the mob, to leave the county within a certain time. [5] The treaty was as follows:
Memorandum of agreement between the undersigned of the Mormon Society in Jackson County, Missouri, and a committee appointed by a public meeting of the citizens of said county, made on the 23rd day of July, 1833.
It is understood that the undersigned members of the society, do give their solemn pledges, each for himself, as follows, to-wit:
That Oliver Cowdery, W. W. Phelps, William M'Lellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter and John Whitmer, and Harvey H. Whitlock, shall remove with their families out of this county on or before the first day of January next, and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here to remove as soon as possible: one half, say, by the first of January next, and all by the first day of April next; to advise and try all means in their power to stop any more of their sect from moving to this county; and as to those now on the road, they will use their influence to prevent their settling permanently in the county, but that they shall only make arrangements for temporary shelter, till a new location is agreed on for the society. John Corrill and Algernon Sidney Gilbert, are allowed to remain as general agents to wind up the business of the society, so long as necessity shall require; and said Gilbert may sell out his merchandise now on hand, but is to make no new importation.
The Star is not again to be published nor a press set up by any of the society in this county.
If the said Edward Partridge and W. W. Phelps move their families by the first day of January, as aforesaid, that they themselves will be allowed to go and come, in order to transact and wind up their business.
The committee pledge themselves to use all their influence to prevent {395} any violence being used, so long as a compliance with the foregoing terms is observed by the parties concerned, to which agreement is subscribed the names of the above named committee, as also those of the Mormon brethren named in the report as having been present. [6]
Which report of the committee was unanimously adopted by the meeting, and thereupon the meeting adjourned sine die.
Richard Simpson, Chairman.
S. D. Lucas, J. H. Flournoy, Secretaries.
[Sidenote: A Messenger Sent to Kirtland.]
The execution of this treaty presented an opportunity for the brethren in Zion to confer with the Presidency of the Church in Ohio concerning their situation, which they improved two or three days later by sending Elder Oliver Cowdery as a special messenger to Kirtland.
[Sidenote: The Western Monitor on Jackson County Troubles.]
On the second day of August, the Western Monitor, printed at Fayette, [7] Missouri, edited by Weston F. Birch, published the proceedings of the mob as follows:
Mormonism.
At a meeting of the citizens of Jackson county, Missouri, called for the purpose of adopting measures to rid themselves of the sect of fanatics, called Mormons, held at Independence on the 20th day of July, 1833,--which meeting was composed of gentlemen from every part of the county, there being present between four and five hundred persons: the meeting was organized by calling Colonel Richard Simpson to the chair, and appointing James H. Flournoy and Colonel Samuel D. Lucas, secretaries,--it was resolved, that a committee of seven be appointed to report an address to the public, in relation to the object of this meeting; and the chair named the following gentlemen to wit: Russel Hicks, Esq., Robert Johnson, Henry Chiles, Esq., Colonel James Hambright, Thomas Hudspeth, Joel F. Chiles and James M. Hunter. The meeting then adjourned, and convened again, when Robert {396} Johnson, the chairman of the said committee, submitted for the consideration of the meeting, the following address:
"This meeting, professing to act, not from the excitement of the moment, but under a deep and abiding conviction, that the occasion is one that calls for cool deliberation, as well as energetic action, deem it proper to lay before the public an expose of our peculiar situation, in regard to this singular sect of pretended Christians; and a solemn declaration of our unalterable determination to amend it.
"The evil is one that no one could have foreseen, and is therefore unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy.
"But little more than two years ago, some two or three of these people made their appearance on the Upper Missouri, and they now number some twelve hundred souls in this county; and each successive autumn and spring pours forth its swarms among us, with a gradual falling of the character of those who compose them; until it seems that those communities from which they come, were flooding us with the very dregs of their composition. Elevated, as they mostly are, but little above the condition of our blacks, either in regard to property or education; they have become a subject of much anxiety on that part, serious and well grounded complaints having been already made of their corrupting influence on our slaves.
"We are daily told, and not by the ignorant alone, but by all classes of them, that we, (the Gentiles,) of this county are to be cut off, and our lands appropriated by them for inheritances. Whether this is to be accomplished by the hand of the destroying angel, the judgments of God, or the arm of power, they are not fully agreed among themselves.
"Some recent remarks in the Evening and Morning Star, their organ in this place, by their tendency to moderate such hopes, and repress such desires, show plainly that many of this deluded and infatuated people have been taught to believe that our lands were to be won from us by the sword. From this same Star we learn that for want of more honest or commendable employment, many of their society are now preaching through the states of New York, Ohio, and Illinois; and that their numbers are increased beyond every rational calculation; all of whom are required as soon as convenient to come up to Zion, which name they have thought proper to confer on our little village. Most of those who have already come, are characterized by the profoundest ignorance, the grossest superstition, and the most abject poverty.
"Indeed, it is a subject of regret by the Star itself, that they have come not only unable to buy an inheritance, which means some fifteen acres of wild land for each family, but destitute of the means of {397} procuring bread and meat. When we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity, notions the most extravagant and unheard of, and that whatever can be gleaned by them from the purlieus of vice, and the abodes of ignorance, is to be cast like a waif into our social circle, it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be Mormons, or persons wishing to court their favor from motives of interest or ambition.
"What would be the fate of our lives and property, in the hands of jurors and witnesses, who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have converse with God and His angels, and possess and exercise the gifts of divination and of unknown tongues, and fired with the prospect of obtaining inheritances without money and without price--may be better imagined than described.
"One of the means resorted to by them, in order to drive us to emigrate, is an indirect invitation to the free brethren of color in Illinois, to come up like the rest, to the land of Zion. True, they say this was not intended to invite, but to prevent their emigration; but this weak attempt to quiet our apprehension, is but a poor compliment to our understanding. The article alluded to, contained an extract from our laws, and all necessary directions and cautions to be observed by colored brethren, to enable them upon their arrival here, to claim and exercise the rights of citizenship. Contemporaneous with the appearance of this article, was the expectation among the brethren here, that a considerable number of this degraded caste were only awaiting this information before they should set out on their journey. With the corrupting influence of these on our slaves, and the stench, both physical and moral, that their introduction would set afloat in our social atmosphere, and the vexation that would attend the civil rule of these fanatics, it would require neither a visit from the destroying angel, nor the judgments of an offended God, to render our situation here insupportable. True, it may be said, and truly no doubt, that the fate has marked the rise and fall of Johanna Southcote and Ann Lee, will also attend the progress of Joe Smith; but this is no opiate to our fears, for when the fabric falls, the rubbish will remain.
"Of their pretended revelations from heaven--their personal intercourse with God and His angels--the maladies they pretend to heal by the laying on of hands--and the contemptible gibberish with which they habitually profane the Sabbath, and which they dignify with the {398} appellation of unknown tongues, we have nothing to say; vengeance belongs to God alone. But as to the other matters set forth in this paper, we feel called on by every consideration of self-preservation, good society, public morals, and the fair prospects, that if not blasted in the germ, await this young and beautiful county, at once to declare, and we do hereby most solemnly declare;--
"'1--That no Mormon shall in future move and settle in this county.
"'2--That those now here, who shall give a definite pledge of their intention, within a reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice.
"'3--That the editor of the Star be required forthwith to close his office, and discontinue the business of printing in this county; and as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and upon failure, prompt and sufficient measures will be taken to close the same.
"'4--That the Mormon leaders here, are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions.
"'5--That those who fail to comply with these requisitions, be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.'
"Which address being read and considered, was unanimously adopted. And thereupon it was resolved that a committee of twelve be appointed forthwith to wait on the Mormon leaders, and see that the foregoing requisitions are strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all the consequences and responsibilities under which we act, to use such means as shall insure their full and complete adoption; and that said committee, so far as may be within their power, report to this present meeting. And the following gentlemen were named as said committee:--
"Robert Johnson, James Campbell, Colonel Moses Wilson, Joel F. Chiles, Hon. Richard Fristoe, Abner F. Staples, Garr Johnson, Lewis Franklin, Russell Hicks, Esq., Colonel S. D. Lucas, Thomas Wilson, and James M. Hunter, to whom was added Colonel R. Simpson, chairman.
"And after an adjournment of two hours, the meeting again convened, and the committee of twelve reported that they had called on Mr. Phelps, the editor of the Star; Edward Partridge, the Bishop of the sect; {399} and Mr. Gilbert, the keeper of the Lord's store house; and some others; and that they declined giving any direct answer to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in Ohio.
"Whereupon it was unanimously resolved by the meeting, that the Star printing office should be razed to the ground, the type and press secured. Which resolution was, with the utmost order, and the least noise and disturbance possible, forthwith carried into execution, as also some other steps of a similar tendency; but no blood was spilled, nor any blows inflicted. The meeting then adjourned till the 23rd instant, to meet again to know further concerning the determination of the Mormons.
"Resolved, that a copy of these proceedings be posted up at the post-office in this place, for the information of all concerned; and that the secretaries of this meeting send copies of the same to the principal editors in the eastern and middle states for publication; that the Mormon brethren may know at a distance that the gates of Zion are closed against them--that their interests will be best promoted by remaining among those who know and appreciate their merits."
Richard Simpson, Chairman,
S. D. Lucas, J. H. Flournoy, Secretaries.
The citizens' meeting again convened on the 23rd day of July, 1833, which was composed of gentlemen from all parts of the county, and much more unanimously attended than the meeting of the 20th instant.
The meeting was organized by the chairman taking his seat, when the following gentlemen were appointed a committee, to-wit:--
Henry Chiles, Esq., Dr. N. K. Olmstead, H. L. Brazile, Esq., Zachariah Waller, Samuel Weston, Esq., William L. Irwin, Leonidas Oldham, S. C. Owens, Esq., George Simpson, Captain Benjamin Majors, James C. Sadler, Colonel William Bowers, Henry Younger, Russell Hicks, Esq., Aaron Overton, John Harris, and Harmon Gregg, to wait upon the Mormon leaders, who had intimated a wish to have a conference with said committee.
After an adjournment of two hours, the meeting again convened, when the committee reported to the meeting that they had waited on most of the Mormon leaders, consisting of the Bishop, Mr. Partridge; Mr. Phelps, Editor of the Star; Mr. Gilbert, the keeper of the Lord's store house, and Messrs. Corrill, Whitmer, and Morley, Elders of the Church; and that the said committee had entered into an amicable agreement with them, which they had reduced to writing, which they submitted: and that the committee have assured Mr. Phelps, that {400} whenever he was ready to move, that the amount of all his loses should be paid to him by the citizens. The written agreement is as follows: [8]
[Sidenote: The Prophet's Comment on the Monitor Article.]
The foregoing is copied entire to give one sample of hypocritical bombast, and current falsehoods, with which the country was flooded in the early days of this Church. The declaration of the mob, by which they pledged to each other their lives, their bodily powers, fortunes, and sacred honors to remove the Church from Jackson county, is a very good climax for all the arguments used, falsehoods set forth, and even a full interpretation of the sublime admission that "vengeance belongs to God alone." The events that followed from this time till November, explain the modus operandi much more clearly than the publication in the Monitor, or other papers that generally were so willing to give the western missionaries, the doctors, lawyers, judges, justices, sheriffs, constables, military officers and other distinguished personages a fair chance against the Mormons.
[Sidenote: Corner Stones of Kirtland Temple Laid.]
On the same day (July 23rd), while the brethren in Missouri were preparing to leave the county, through the violence of the mob, the corner stones of the Lord's House were laid in Kirtland, after the order of the Holy Priesthood.
August 2.--I received the following:
Revelation. [9]
1. Verily I say unto you my friends, I speak unto you with my voice, even the voice of my Spirit, that I may show unto you my will concerning your brethren in the land of Zion, many of whom are truly humble and are seeking diligently to learn wisdom and to find truth.
{401} 2. Verily, verily I say unto you, blessed are such, for they shall obtain, for I, the Lord, show mercy unto all the meek, and upon all whomsoever I will, that I may be justified when I shall bring them unto judgment.
3. Behold, I say unto you, concerning the school in Zion, I, the Lord, am well pleased that there should be a school in Zion, and also with my servant Parley P. Pratt, for he abideth in me;
4. And inasmuch as he continueth to abide in me, he shall continue to preside over the school in the land of Zion, until I shall give unto him other commandments;
5. And I will bless him with a multiplicity of blessings, in expounding all scriptures and mysteries to the edification of the school, and of the Church in Zion;
6. And to the residue of the school, I, the Lord, am willing to show mercy, nevertheless, there are those that must needs be chastened, and their works shall be made known.
7. The ax is laid at the root of the trees, and every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire: I, the Lord, have spoken it.
8. Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice; yea, every sacrifice which I, the Lord, shall command, they are accepted of me.
9. For I, the Lord will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit.
10. Verily, I say unto you, that it is my will that a house should be built unto me in the land of Zion, like unto the pattern which I have given you.
11. Yea, let it be built speedily, by the tithing of my people:
12. Behold, this is the tithing and the sacrifice which I, the Lord, require at their hands, that there may be a house built unto me for the salvation of Zion.
13. For a place of thanksgiving for all Saints, and for a place of {402} instruction for all those who are called to the work of the ministry in all their several callings and offices,
14. That they may be perfected in the understanding of their ministry--in theory, in principle, and in doctrine--in all things pertaining to the kingdom of God on the earth, the keys of which kingdom have been conferred upon you.
15. And inasmuch as my people build an house unto me in the name of the Lord, and do not suffer any unclean thing to come into it that it be not defiled, my glory shall rest upon it;
16. Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God;
17. But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples.
18. And, now, behold, if Zion do these things she shall prosper, and spread herself and become very glorious, very great, and very terrible.
19. And the nations of the earth shall honor her, and shall say, Surely Zion is the city of our God, and surely Zion cannot fall, neither be moved out of her place, for God is there, and the hand of the Lord is there.
20. And He hath sworn by the power of His might, to be her salvation and her high tower;
21. Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion--The Pure in Heart; therefore, let Zion rejoice, while all the wicked shall mourn;
22. For behold, and lo, vengeance cometh speedily upon the ungodly as the whirlwind, and who shall escape it?
23. The Lord's scourge shall pass over by night and by day, and the report thereof shall vex all people; yea it shall not be stayed until the Lord come;
24. For the indignation of the Lord is kindled against their abominations and all their wicked works;
25. Nevertheless Zion shall escape if she observe to do all things whatsoever I have commanded her,
26. But if she observe not to do whatsoever I have commanded her, I will visit her according to all her works, with sore affliction, with pestilence, with plague, with sword, with vengeance, with devouring fire;
27. Nevertheless, let it be read this once to her ears, that I, the Lord, have accepted of her offering, and if she sin no more, none of these things shall come upon her,
28. And I will bless her with blessings, and multiply a multiplicity of blessings upon her, and upon her generations forever and ever, saith the Lord your God. Amen. [10]
{403} August 6th.--I received the following:
Revelation. [11]
1. Verily I say unto you my friends, fear not, let your hearts be comforted; yea, rejoice ever more, and in everything give thanks,
2. Waiting patiently on the Lord, for your prayers have entered into the ears of the Lord of Sabaoth, and are recorded with this seal and testament; the Lord hath sworn and decreed that they shall be granted;
3. Therefore He giveth this promise unto you, with an immutable covenant that they shall be fulfilled, and all things wherewith you have been afflicted, shall work together for your good, and to my name's glory, saith the Lord.
4. And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them;
5. And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me:
6. Therefore, I, the Lord, justify you, and your brethren of my Church, in befriending that law which is the constitutional law of the land;
7. And as pertaining to law of man, whatsoever is more or less than this cometh of evil.
8. I, the Lord God, make you free, therefore ye are free indeed; and the law also maketh you free;
9. Nevertheless, when the wicked rule the people mourn;
10. Wherefore, honest men, and wise men should be sought for diligently, and good men, and wise men ye should observe to uphold, otherwise whatsoever is less than these cometh of evil.
11. And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of God;
12. For He will give unto the faithful line upon line, precept upon precept; and I will try you and prove you herewith;
13. And whoso layeth down his life in my cause, for my name's sake, shall find it again, even life eternal:
14. Therefore be not afraid of your enemies, for I have decreed in {404} my heart, saith the Lord, that I will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy;
15. For if ye will not abide in my covenant, ye are not worthy of me;
16. Therefore renounce war and proclaim peace, and seek diligently to turn the hearts of the children to their fathers, and the hearts of the fathers to the children;
17. And again, the hearts of the Jews unto the prophets, and the prophets unto the Jews, lest I come and smite the whole earth with a curse, and all flesh be consumed before me.
18. Let not your hearts be troubled, for in my Father's house are many mansions, and I have prepared a place for you, and where my Father and I am, there ye shall be also.
19. Behold, I, the Lord, am not well pleased with many who are in the Church at Kirtland,
20. For they do not forsake their sins, and their wicked ways, the pride of their hearts, and their covetousness, and all their detestable things, and observe the words of wisdom and eternal life which I have given unto them.
21. Verily I say unto you, that I, the Lord, will chasten them, and will do whatsoever I list, if they do not repent and observe all things whatsoever I have said unto them.
22. And again I say unto you, if ye observe to do whatsoever I command you, I, the Lord, will turn away all wrath and indignation from you, and the gates of hell shall not prevail against you.
23. Now I speak unto you concerning your families: if men will smite you, or your families, once, and ye bear it patiently and revile not against them, neither seek revenge, ye shall be rewarded;
24. But if ye bear it not patiently, it shall be accounted unto you as being meted out as a just measure unto you.
25. And again, if your enemy shall smite you the second time, and you revile not against your enemy, and bear it patiently, your reward shall be an hundredfold.
26. And again, if he shall smite you the third time, and ye bear it patiently, your reward shall be doubled unto you four-fold;
27. And these three testimonies shall stand against your enemy if he repent not, and shall not be blotted out.
28. And now, verily I say unto you, if that enemy shall escape my vengeance, that he be not brought into judgment before me, then ye shall see to it that ye warn him in my name, that he come no more upon you, neither upon your family, even your children's children unto the third and fourth generation;
{405} 29. And then if he shall come upon you, or your children, or your children's children unto the third and fourth generation; I have delivered thine enemy into thine hands.
30. And then if thou wilt spare him, thou shalt be rewarded for thy righteousness; and also thy children and thy children's children unto the third and fourth generation;
31. Nevertheless thine enemy is in thine hands, and if thou reward him according to his works, thou art justified; if he have sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified.
32. Behold, this is the law I gave unto my servant Nephi, and thy fathers, Joseph and Jacob, and Isaac and Abraham, and all mine ancient prophets and apostles.
33. And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them.
34. And if any nation, tongue, or people, should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue;
35. And if that people did not accept the offering of peace neither the second nor the third time, they should bring these testimonies before the Lord;
36. Then I, the Lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue or people.
37. And I, the Lord, would fight their battles, and their children's battles, and their children's children's, until they had avenged themselves on all their enemies, to the third and fourth generation.
38. Behold, this is an example unto all people, saith the Lord your God, for justification before me.
39. And again, verily I say unto you, if after thine enemy has come upon thee the first time, he repent and come unto thee praying thy forgiveness, thou shalt forgive him, and shalt hold it no more as a testimony against thine enemy,
40. And so on unto the second and third time; and as oft as thine enemy repenteth of the trespass wherewith he has trespassed against thee, thou shalt forgive him, until seventy times seven.
41. And if he trespass against thee and repent not the first time, nevertheless thou shalt forgive him;
42. And if he trespass against thee the second time, and repent not, nevertheless thou shalt forgive him;
43. And if he trespass against thee the third time, and repent not, thou shalt also forgive him;
{406} 44. But if he trespass against thee the fourth time, thou shalt not forgive him, but shalt bring these testimonies before the Lord, and they shall not be blotted out until he repent and reward thee four-fold in all things wherewith he has trespassed against thee;
45. And if he do this, thou shalt forgive him with all thine heart, and if he do not this, I, the Lord, will avenge thee of thine enemy an hundred-fold:
46. And upon his children, and upon his children's children of all them that hate me, unto the third and fourth generation;
47. But if the children shall repent, or the children's children, and turn to the Lord their God, with all their hearts, and with all their might, mind, and strength and restore four-fold for all their trespasses, wherewith they have trespassed, or wherewith their fathers have trespassed, or their father's fathers, then thine indignation shall be turned away,
48. And vengeance shall no more come upon them, saith the Lord thy God, and their trespasses shall never be brought any more as a testimony before the Lord against them. Amen.
Footnotes
1. The mob consisted of from three to five hundred.--Times and Seasons, vol. 1, p. 18.
2. The incident is thus described in the Times and Seasons, vol. 1, p. 18: "In a short time hundreds of the mob gathered around the printing office, which was a two story brick building, which they soon threw down. The press was thrown from the upper story, and also the apparatus, book work, paper, type, etc. A family residing in the lower story was also thrust out in great haste. After destroying the printing establishment, they proceeded to Gilbert & Whitney's store for the same purpose, but Gilbert agreeing to box the goods, soon, they concluded to let it alone."
3. They succeeded in taking Charles Allen, whom they tarred and feathered upon the public square, surrounded by hundreds of the mob. A number more were taken, but they succeeded in making their escape, through the over anxiety of their keepers, who wished to have the "sport" of seeing those who were being tarred.--Times and Seasons, vol. I, p. 18.
4. The Prophet's statement on this head is abundantly sustained even by those historians who become apologists for the actions of the mob, and also by the declaration put forth by the mob themselves. It will be remembered that in the "Mob Manifesto," or "Secret Constitution," (p. 374, this volume) those who signed it justified their determination "to rid their society of the Mormons" by resorting to mob violence because, said they, "we believe that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us." In the address adopted at their meeting of the 20th of July, which was published in the Western Monitor (see p. 396) the mob further excuse their lawless intentions by saying: "The evil is one that no one could have foreseen, and therefore is unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy." In all of which one plainly sees unconscious admission that the Saints were not guilty of infraction of the laws of the land. As to the historian apologists referred to in the opening sentence of this note, I quote the following statements from the "History of Jackson County, Missouri," published by the Union Historical Company, Kansas City, Missouri, 1881: "Assuming this that they [the Saints] were the holy people of the Lord, that the Lord was the real owner of all things, and that all His possessions were free to them, they were not calculated to be very respectful of the rights and interests of their non-Mormon neighbors. But though no overt acts of transgression upon such rights were being committed, the rapidly gathering members of the Mormons * * * made the new sect an object of profound solicitude to the people." (See also comment of Parley P. Pratt on charges of the mob, 5th paragraph in note at p. 377 this volume).
5. It was at this point, too, that several of the brethren stepped forward and offered themselves as a ransom for the Church, expressing themselves as being willing to be scourged or to die if that would appease the anger of the mob against the Saints. The mob would not accept the sacrifice of the brethren, however, but renewed their threats of violence against the whole Church. The brethren who offered themselves as a ransom for the Saints were John Corrill, John Whitmer, William W. Phelps, Algernon S. Gilbert, Edward Partridge, and Isaac Morley.
6. This agreement was signed on the part of the brethren by Edward Partridge, Isaac Morley, John Corrill, W. W. Phelps, Algernon S. Gilbert, and John Whitmer; and on the part of the mob by the Mob Committee whose names are given in the article from the Western Monitor, page 399.
7. Fayette was the county seat of Howard county, about one hundred and fifty miles directly east of Independence.
8. The document is already printed in full on pages 394, 395.
9. Doctrine and Covenants, sec. xcvii. Respecting the School of the Prophets referred to in the above revelation, Elder Parley P. Pratt, whose course is so highly commended in the revelation, writes in his Autobiography, page 100: "In the latter part of the summer (1833) and in the autumn, I devoted almost my entire time in ministering among the churches, holding meetings, visiting the sick, comforting the afflicted, and giving counsel. A school of Elders was also organized, over which I was called to preside. This class, to the number of about sixty, met for instruction once a week. The place of meeting was in the open air, under some tall trees, in a retired place in the wilderness, where we prayed, preached and prophesied, and exercised ourselves in the gifts of the Holy Spirit. Here great blessings were poured out, and many great and marvelous things were manifested and taught. The Lord gave me great wisdom, and enabled me to teach and edify the Elders, and comfort and encourage them in their preparations for the great work which lay before us. I was also much edified and strengthened. To attend this school I had to travel on foot, and sometimes with bare feet at that, about six miles. This I did once a week, besides visiting and preaching in five or six branches a week."
10. "This revelation," writes Elder Pratt (Autobiography, p. 102), "was not complied with by the leaders and Church in Missouri as a whole (notwithstanding many were humble and faithful); therefore, the threatened judgment was poured out to the uttermost, as the history of the five following years will show."
11. Doctrine and Covenants, sec. xcviii.
{407}
Chapter XXIX
Minor Events in Zion and Kirtland--An Appeal to the Governor of Missouri.
August 21.--At a council of High Priests in Zion, Elder Christian Whitmer was ordained to the High Priesthood. And on the 28th, the council resolved, that no High Priest, Elder, or Priest, shall ordain any Priest, Elder, or High Priest in the land of Zion, without the consent of a conference of High Priests. [1]
Soon after the arrival of Oliver Cowdery at Kirtland, [2] arrangements were made to dispatch Elders Orson Hyde and John Gould [3] to Jackson county, Missouri, with advice to the Saints in their unfortunate situation, through the late outrage of the mob.
[Sidenote: Prophet's Letter to Vienna Jaques.]
September 4.--I wrote as follows to Sister Vienna Jaques, at Independence, Missouri:
Dear Sister:--Having a few leisure moments, I sit down to communicate to you a few words, which I know I am under obligation to improve for your satisfaction, if it should be a satisfaction for you to receive a few words from your unworthy brother in Christ. I {408} received your letter some time since, containing a history of your journey and your safe arrival, for which I bless the Lord; I have often felt a whispering since I received your letter, like this: "Joseph, thou art indebted to thy God for the offering of thy Sister Vienna, which proved a savor of life as pertaining to thy pecuniary concerns. Therefore she should not be forgotten of thee, for the Lord hath done this, and thou shouldst remember her in all thy prayers and also by letter, for she oftentimes calleth on the Lord, saying, O Lord, inspire thy servant Joseph to communicate by letter some word to thine unworthy handmaiden, and say all my sins are forgiven, and art thou not content with the chastisement wherewith thou hast chastised thy handmaiden." Yea, sister, this seems to be the whispering of a spirit, and judge ye what spirit it is. I was aware when you left Kirtland that the Lord would chasten you, but I prayed fervently in the name of Jesus that you might live to receive your inheritance, agreeable to the commandment which was given concerning you. I am not at all astonished at what has happened to you, neither to what has happened to Zion, and I could tell all the whys and wherefores of all these calamities. But alas, it is in vain to warn and give precepts, for all men are naturally disposed to walk in their own paths as they are pointed out by their own fingers and are not willing to consider and walk in the path which is pointed out by another, saying, this is the way, walk ye in it, although he should be an unerring director, and the Lord his God sent him. Nevertheless, I do not feel disposed to cast any reflections, but I feel to cry mightily unto the Lord that all things, which have happened may work together for good; yea, I feel to say, O Lord, let Zion be comforted, let her waste places be built up and established an hundred fold; let Thy Saints come unto Zion out of every nation; let her be exalted to the third heavens, and let Thy judgment be sent forth unto victory; and after this great tribulation, let Thy blessing fall upon Thy people, and let Thy handmaid live till her soul shall be satisfied in beholding the glory of Zion; for notwithstanding her present affliction, she shall yet arise and put on her beautiful garments, and be the joy and glory of the whole earth. Therefore let your heart be comforted; live in strict obedience to the commandments of God, and walk humbly before Him, and He will exalt thee in His own due time. I will assure you that the Lord has respect unto the offering you made. Brother David W. Patten has just returned from his tour to the east, and gives us great satisfaction as to his ministry. He has raised up a church of about eighty-three members in that part of the country where his friends live--in the state of New York. Many were healed through his instrumentality, several cripples were restored. As many as twelve that were afflicted came at a time from a distance to be healed; he and {409} others administered in the name of Jesus, and they were made whole. Thus you see that the laborers in the Lord's vineyard are laboring with their might, while the day lasts, knowing "the night soon cometh when no man can work."
[Signed] Joseph Smith.
September 11.--The following members, residing in Kirtland, viz.: F. G. Williams, Sidney Rigdon, N. K. Whitney, with myself, and Oliver Cowdery, delegate to represent the residue of the members in Independence, Missouri, met in council, to consider the expediency of establishing a printing press in Kirtland, when it was
Resolved, unanimously, that a press be established, and conducted under the firm name of F. G. Williams & Co.
Resolved, that the above firm publish a paper, as soon as arrangements can be made, entitled the Latter-day Saints' Messenger and Advocate.
Resolved, also, that The Evening and Morning Star, formerly published in Jackson county, Missouri, by the firm of F. G. Williams & Co., to be conducted by Oliver Cowdery, one of the members of the firm, until it is transferred to its former location.
The same day Bishop Partridge was acknowledged by the council in Zion, to be the head of the Church in Zion at that time; and by virtue of his office, was acknowledged the moderator or president of the councils or conferences.
Ten High Priests were appointed to watch over the ten branches of the Church in Zion. [4]
A hymn, concerning the travels, toils, troubles, and tribulations of the Nephites, was sung in tongues by Elder W. W. Phelps, interpreted by Elder Lyman Wight.
September 26.--The council again assembled in Zion, {410} and ordained Jesse Hitchcock, Elias Higbee, [5] and Isaac Higbee, [6] High Priests.
Brother John Tanner [7] sent his two sons to Kirtland to learn the will of the Lord, whether he should remove to Zion or Kirtland. It was decided by the unanimous voice of the council, on the 28th of September, that it was the will of the Lord for all who were able and willing, to build up and strengthen the stake in Kirtland. Brother Tanner was counseled accordingly.
About this time, Elders Hyde and Gould arrived in Zion, and the Church having made the necessary preparations, Elders W. W. Phelps and Orson Hyde were despatched to the Governor of Missouri, residing at Jefferson City, the capital of the state, with the following:
Petition.
September 28, 1833.
To His Excellency Daniel Dunklin, Governor of the State of Missouri:
We, the undersigned, citizens of the Republic of the United States of America, inhabitants of the state of Missouri, and residents of Jackson county, members of the Church of Christ, vulgarly called {411} "Mormons," believing in God, and worshiping Him according to His revealed will contained in the Holy Bible, and the fullness of the Gospel contained in the Book of Mormon, and the revelations and commandments of God through Jesus Christ, respectfully show:--
That we, your petitioners, having purchased lands of the United States, and of the State of Missouri, and of the inhabitants of said state, for the purpose of improving the same, and peaceably enjoying our rights, privileges immunities, and religion, according to the constitution and laws of the state and national governments, have suffered unjustly and unlawfully in property, in person, and in reputation, as follows:--
First, in the spring of 1832, some persons, in the deadly hours of the night, commenced stoning or brick-batting some of our houses, and breaking in our windows, disturbing ourselves, our wives, and our children; and also, some few days after, they called a county meeting to consult measures to remove us, but after some confusion among themselves, they dispersed with doing no more than threatening on that day. In the fall of the same year, they, or some one, burned a large quantity of hay in the stack, and soon after commenced shooting into some of our houses, and at many times insulting with abusive language.
Secondly, about the middle of July last, yea, in fact, previous, they commenced brick-batting our houses again, and breaking in our windows. At this time, July 18th, the following document was in circulation: [8] * * * * * * *
On Saturday, the 20th of July last, according to the foregoing document, there assembled, suddenly, in the town of Independence, at the court house, between four and five hundred persons, who sent Robert Johnson, James Campbell, Moses Wilson, Joel F. Chiles, Richard Bristoe, Abner F. Staples, Garr Johnson, Lewis Franklin, Russell Hicks, S. D. Lucas, Thomas Wilson, James M. Hunter, and Richard Simpson to some of your petitioners, namely, Edward Partridge, A. S. Gilbert, John Corrill, Isaac Morley, John Whitmer, and W. W. Phelps, and demanded that we should immediately stop the publication of the Evening and Morning Star, and close printing in Jackson county; and that we, as Elders of said Church, should agree to remove out of the county forthwith. We asked for three months for consideration. They would not grant it. We asked for ten days. They would not grant it, but said fifteen minutes was the longest, and refused to hear any reasons. Of course the conversation broke up.
The four or five hundred persons, as a mob, then proceeded to demolish or raze to the ground, the printing office and dwelling house of W. W. Phelps & Co. Mrs. Phelps, with a sick infant and the {412} rest of her children, together with the furniture in the house, were thrown out of doors--the press was broken, the type pied--the bookwork, furniture, apparatus, property, etc., of the office, were principally destroyed, and the office thrown down, whereby seven hands were thrown out of employment, and three families left destitute of the means of subsistence.
The loss of the whole office, including the stoppage of The Evening and Morning Star a monthly paper, and the Upper Missouri Advertiser, a weekly paper, was about six thousand dollars, without the damages which must result in consequence of their suspension.
The mob then proceeded to demolish the store-house and destroy the goods of Gilbert, Whitney & Co.; but Mr. Gilbert assuring them the goods should be packed by the 23rd inst., [July,] they then stopped the destruction of property, and proceeded to do personal violence. They took Edward Partridge, the Bishop of the Church, from his dwelling house by force, and a Mr. Allen, and stripping them of their coats, vests, and hats, or causing them to do it themselves, tarred and feathered them in the presence of the mob, before the court house. They caught other members of the Church to serve them in like manner, but they made their escape. With horrid yells and the most blasphemous epithets they sought for other leading Elders, but found them not. It being late, they adjourned until the 23rd inst.
On the 23rd inst., early in the day, the mob again assembled to the number of about five hundred, many of them armed with rifles, dirks, pistols, clubs and whips; one or two companies riding into town bearing the red flag, raising again the horrid yell. They proceeded to take some of the leading Elders by force, declaring it to be their intention to whip them with from fifty to five hundred lashes apiece, to demolish their dwelling houses, and let their negroes loose to go through our plantations, and lay open our fields for the destruction of our crops.
Whereupon John Corrill, John Whitmer, W. W. Phelps, A. S. Gilbert, Edward Partridge, and Isaac Morley, made no resistance, but offered themselves a ransom for the Church, willing to be scourged or die, if that would appease their anger towards the Church, but were assured by the mob, that every man, woman, and child would be whipped or scourged, until they were driven out of the county, as the mob declared that either they or the "Mormons" must leave the county, or they, or the "Mormons" must die.
The mob then chose a new committee, consisting of Samuel C. Owens, Leonidas Oldham, G. W. Simpson, M. L. Irwin, John Harris, Henry Chiles, Harvey H. Younger, Hugh L. Brazile, N. K. Olmstead, James C. Sadler, William Bowers, Benjamin Majors, Zachariah Waller, Herman Gregg, Aaron Overton, and Samuel Weston, who, with {413} Edward Partridge, Isaac Morley, John Corrill, W. W. Phelps, A. S. Gilbert, and John Whitmer, entered into the following stipulation:--
"Memorandum of agreement between the undersigned of the Mormon society, in Jackson county, Missouri, and a committee appointed by a public meeting of the citizens of said county, made the 23rd day of July, 1833.
"It is understood that the undersigned members of the society do give their solemn pledge each for himself, as follows, to-wit:--
"That Oliver Cowdery, W. W. Phelps, William E. M'Lellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter and John Whitmer, and Harvey Whitlock, shall remove with their families out of this county on or before the first day of January next; and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here, to remove as soon as possible--one half, say, by the first of January next, and all by the first day of April next; to advise and try all means in their power, to stop any more of their sect from moving to this county, and as to those now on the road, they will use their influence to prevent their settling permanently in the county, but that they shall only make arrangements for temporary shelter, till a new location is agreed on for the society. John Corrill and Algernon S. Gilbert, are allowed to remain as general agents to wind up the business of the society, so long as necessity shall require; and said Gilbert may sell out his merchandise now on hand, but is to make no new importations.
"The Star is not again to be published, nor a press set up by any of the society in this county.
"If the said Edward Partridge and W. W. Phelps move their families by the first day of January as aforesaid, they themselves will be allowed to go and come in order to transact and wind up their business.
"The committee pledge themselves to use all their influence to prevent any violence being used so long as a compliance with the foregoing terms is observed by the parties concerned.
"To which agreement are subscribed the names of the above-named committee, as also those of the Mormon brethren named in the report as having been present."
The damages which your petitioners have sustained in consequence of this outrage and stipulation are, at present, incalculable. A great number of industrious inhabitants who were dependent on their labors for support, have been thrown out of employment, and are kept so by the threatenings of those who compose the mob. [See their resolutions as published in the Western Monitor, numbers 1, 2, 3, 4 and 5, August 2, 1833.] In estimating the damages which have resulted from {414} the beginning to this time from those illegal and inhuman proceedings against your poor and persecuted petitioners, were they to name many thousands of dollars, it would be short of a remuneration. Most of the mechanics' shops have been closed; two pair of blacksmith's bellows have been cut in pieces; our merchant, as you will see by the foregoing stipulation, has been forbidden to import or bring into the country any more goods, by which his business has been ruined.
Soon after the above stipulation was made, some of your petitioners proceeded to make a new location in Van Buren county on the south, but the settlers in that county drew up an agreement among themselves to drive us from that county, after we had commenced laboring there; they threatened to shoot our cattle, and destroy our labor, and in fact, "the foxes have holes, and the birds of the air have nests, but we have no where to lay our heads." We were obliged to return.
Since the stipulation was entered into, some of our houses have been broken open, and the inmates threatened to be shot if they stirred; and also some of our houses have been stoned or brick-batted.
Also, that since some publications have appeared in the Western Monitor and other papers, censuring the conduct of the mob, the leaders have begun to threaten life, declaring that if any of the Mormons attempted tempted to seek redress by law or otherwise, for character, person, or property, they shall die!
Now therefore, for ourselves, as members of the Church, we declare, with the exception of poverty, which has not yet become a crime by the laws of the land, that the crimes charged against us, so far as we are acquainted, contained in the documents above written, and those in the proceedings of the mob, as published in the Western Monitor of August 2nd, are not true. In relation to inviting free people of color to emigrate to this section of country, and other matters relative to our society, see the 109th, 110th, and 111th pages of The Evening and Morning Star, and the Extra accompanying the same, dated July 16th, which are annexed to this petition. Our situation is a critical one; we are located on the western limits of the state, and of the United States; where desperadoes can commit outrages, and even murder, and escape in a few minutes beyond the reach of process; where the most abandoned of all classes from almost every state may too often pass to the Mexican states, or to the more remote regions of the Rocky Mountains to escape the grasp of justice; where numerous tribes of Indians, located by the General Government amid the corrupting influence of mid-day mobs, might massacre our defenseless women and children, with impunity.
Influenced by the precepts of our beloved Savior when we have been smitten on the one cheek, we have turned the other also; when we have {415} been sued at the law, and our coat been taken, we have given them our cloak also; when they have compelled us to go with them a mile, we have gone with them twain; we have borne the above outrages without murmuring; but we cannot patiently bear them any longer; according to the laws of God and man, we have borne enough. Believing with all honorable men, that whenever that fatal hour shall arrive that the poorest citizen's person, property, or rights and privileges, shall be trampled upon by a lawless mob with impunity, that moment a dagger is plunged into the heart of the constitution, and the union must tremble! Assuring ourselves that no republican will suffer the liberty of the press, the freedom of speech, and the liberty of conscience, to be silenced by a mob, without raising a helping hand to save his country from disgrace, we solicit assistence to obtain our rights, holding ourselves amenable to the laws of our county whenever we transgress them.
Knowing as, we do, that the threats of this mob, in most cases, have been put into execution, and knowing also that every officer, civil and military, with a very few exceptions, has pledged his life and honor to force us from the county, dead or alive; and believing that civil process cannot be served without the aid of the executive; and not wishing to have the blood of our defenseless women and children to stain the land which has once been stained by the blood of our fathers to purchase our liberty, we appeal to the Governor for aid, asking him to raise by express proclamation, or otherwise, a sufficient number of troops, who, with us, may be empowered to defend our rights, that we may sue for damages for the loss of property, for abuse, for defamation, as to ourselves, and if advisable try for treason against the government; that the law of the land may not be defiled, or nullified, but peace be restored to our country. And we will ever pray.
This petition was signed by Edward Partridge and nearly all the members of the Church in Jackson county.
Footnotes
1. There were twenty High Priests present at the council meeting. The minutes of the meeting are found in the Far West Record pages 35, 36.
2. The exact date of Elder Cowdery's arrival in Kirtland as a special messenger from the brethren in Zion cannot be ascertained.
3. This was the same John Gould who was subsequently ordained a member of the First Council of Seventy.
4. The minutes of the council are contained in the Far West Record, page 36. The names of the presidents of the branches and the number of the branch each presided over respectively are given as follows: Newel Knight, Branch No. 1; Daniel Stanton, Branch No. 2; David Whitmer, Branch No 3; John Corrill, Branch No 4; Thomas B. Marsh, Branch No. 5; Peter Dustin, Branch No. 6; Lyman Wight, Branch No. 7; Parley P. Pratt, Branch No 8; Simeon Carter, Branch No. 9; Calvin Beebe, Branch No. 10.
5. The Higbee family subsequently became very prominent in the Church. Elias Higbee was the son of Isaac and Sophia Higbee. He was born 23rd of October, 1795, in Galloway, Gloucester county, New Jersey. At the age of twenty-two he married Sarah Ward and removed to Cincinnati. He received the Gospel in the spring of 1832, and during the summer following went to Jackson county, Missouri, but returned to Cincinnati the following winter, where he was ordained an Elder by his Brother Isaac, on the 20th of February, 1833. He returned to Missouri with his family, arriving in Zion in the month of March, 1833, and on the 26th of September following he was ordained a High Priest.--(Millennial Star, vol. xxi, page 203; also Far West Record, page 37.)
6. Isaac Higbee was also the son of Isaac and Sophia Higbee. He was born in Galloway, Gloucester county, New Jersey, on the 23rd of December, 1797. When between five and six years old he removed with his parents to Ohio. February 11th, 1819, he married Heziah String. About the first of May, 1832, his parents received the Gospel, and a few months afterwards himself and wife did the same. In the spring of 1833 he removed with his family to Zion, and in September following, as stated by the Prophet, was ordained a High Priest.
7. John Tanner was the son of Joshua and Thankful Tefft Tanner. He was born at Hopkinton, Rhode Island, August 15, 1778. According to the tradition of the family, Francis Tanner, the grandfather of John Tanner, the subject of this sketch, came from England with his two brothers--Nathan and William--and settled in the state of Rhode Island, about the year 1718.
8. Document will be found on pages 374-376. It was the mob's "secret constitution."
{416}
XXX. The Prophet's Mission to Canada
[Sidenote: The Prophet Starts for Canada.]
October 5.--I started on a journey to the east, and to Canada, in company with Elders Rigdon and Freeman Nickerson, [1] and arrived the same day at Lamb's tavern, in Ashtabula; [2] and the day following, the Sabbath, we arrived in Springfield, whilst the brethren were in meeting, and Elder Rigdon spoke to the congregation. A large and attentive congregation assembled at Brother Rudd's in the evening, to whom we bore our testimony. [3] We continued at Springfield [4] {417} until the 8th of October, when we removed to Brother Roundy's at Elk Creek; and continuing our journey on the evening of the 9th, we arrived at a tavern, and on the 10th, at Brother Job Lewis,' in Westfield [5] where we met the brethren according to previous appointment, and spoke to them as the Spirit gave utterance, greatly to their gratification.
[Sidenote: Letter to Saints in Zion.]
This day, October 10th, Elder Frederick G. Williams wrote as follows from Kirtland to the Saints in Missouri:
Dear Brethren:--It is a long time since we have received any intelligence from you, save a letter received by Brother Elliott from Elder John Whitmer, which informed us that he had written four letters since Elder Oliver Cowdery left, but we have not received any of them, nor any others from Zion, except one from Bishop Partridge, of August 13th, and have had no information, to be depended upon, concerning the riot, and the situation of the brethren in Zion; and considering that the enemy have commenced intercepting our letters, I direct this to Mrs. Billings, thinking, by so doing that you may get it. The brethren here are all engaged in the work of the Lord, and are using every exertion in their power for the welfare of Zion and for the promotion of the great cause of our Redeemer. Immediately after the arrival of Oliver Cowdery, we sat in council to know what should be done. The decision of the council was, that measures should be immediately taken to seek redress by the laws of our country, for your grievances; accordingly two messengers were dispatched for that purpose. (Let this suffice, for this may fall into the hands of the enemy). We have not received any revelation for a long time (which has been written), and none concerning the present situation of Zion; but it has been manifested to Joseph, and communicated to me by him, that the brethren in Zion should not sell any of their inheritances, nor move out of the county, save those who signed the agreement to go, and if it becomes necessary for those to move for their personal safety, let them be directed by wisdom, and seek for homes where the Lord shall open the way.
If Elder Phelps is obliged to move from that place, let him take his family and Elder Cowdery's wife, and come to Kirtland, but not to bring anything with him, except his bedding and clothing; and let Elder Gilbert furnish him with the means to bear his expenses; but it would not be expedient for Elder Phelps to come, provided the prospect is favorable for a reconciliation to the extent that the Saints are not obliged {418} to leave the county. We can do no more for you than we are doing; but we have this great consolation, that God will deliver Zion, and establish you upon the land of your everlasting inheritance. Remember that this is only for the trial of your faith, and he that overcomes and endures to the end, will be rewarded a hundred fold in this world, and in the world to come will receive eternal life; so, brethren, you have great reason to rejoice, for your redemption draweth nigh.
Presidents Smith and Rigdon are absent on a mission, and we do not expect their return until some time in November. They have gone down the lake to Niagara, from thence they expect to go into Upper Canada, as far as Long Point, and preach in all the most noted places on their way.
We held a council meeting this morning, on the subject of building, etc. It was decided by the council that we should discontinue the building of the Temple during the winter, for want of materials; and to prepare and get all things in readiness to recommence it early in the spring. It was also agreed that we should set the hands immediately to erect a house for the printing office, which is to be thirty by thirty-eight feet on the ground; the first story to be occupied for the School of the Prophets this winter, and the upper story for the printing press.
Oliver Cowdery started for New York on the first of October for the printing establishment, with eight hundred dollars. There will be as many hands employed upon the house as can work, and every exertion made to get the printing into operation, republish the Star, commencing from the last number printed, to be conducted by Oliver Cowdery (until an opportunity offers to transfer it again to Zion, to be conducted by W. W. Phelps & Co., as usual), and also publish a paper under the firm-name of F. G. Williams & Co., entitled the Latter-day Saints' Messenger and Advocate, which will be forwarded to subscribers for the Star by the first of December. Oliver has written to you for the names and residences of the subscribers for the Star, and if you have not sent them, we wish you to send them immediately, that there may be no delay in the papers going to subscribers as soon as they can be printed.
Bishop Whitney, also, started for New York at the same time, to replenish his store in Kirtland, with money enough to pay all the debts of both establishments, and expects to bring a larger supply of goods than at any former time. Thus you see the goodness and mercy of God in providing for His Saints. Not one week before Bishop Whitney started, the way seemed hedged up, and ten or twelve hundred dollars was the most that he had, and knew not where to obtain the amount he wanted; but by a remarkable interposition of Divine Providence, he was furnished with all he wanted, for which let us raise our hearts in gratitude to God, and praise His holy name, that He is a present help in every time of need.
{419} We have seen a letter, written to Sister Whitney, in Nelson, that has a great deal to say about the gift of tongues, and the interpretation which was given by way of prophecy, namely, "that Zion would be delivered by judgments;" and that certain ones named, would go to such and such places among the Lamanites, and "great things would be done by them;" and also, that two Lamanites were at a meeting, and the following prophecy was delivered to them:--"That they were our friends and that the Lord had sent them there; and the time would soon come, when they would embrace the Gospel;" and, also, "that if we will not fight for ourselves, the Indians will fight for us." Though all this may be true, yet, it is not needful that it should be spoken, for it is of no service to the Saints and has a tendency to stir up the people to anger.
No prophecy spoken in tongues should be made public, for this reason:--Many who pretend to have the gift of interpretation are liable to be mistaken, and do not give the true interpretation of what is spoken; therefore, great care should be taken as respects this thing, but, if any speak in tongues a word of exhortation, or doctrine, or the principles of the Gospel, etc., let it be interpreted for the edification of the Church.
When you receive this letter, I wish you to write immediately and direct your letters to David Elliott, Chagrin, Cuyahoga county, Ohio, and put this mark "X" on the back of it, if you do not wish it broken open, and he will forward it to us; and you will please to name in your letter, where and to whom we shall direct our reply, and thus we may evade interception.
Yours in the bonds of love,
F. G. Williams.
[Sidenote: Distraction About Zion.]
At this time the evil and designing circulated a report, that Zion was to be extended as far east as Ohio, which in some degree tended to distract the minds of the Saints, and produced a momentary indecision about removing thither, according to the commandments; but the report was soon corrected, and the brethren continued to remove to Zion and Kirtland.
[Sidenote: Narrative of Canada Journey Renewed.]
On the 11th of October, we left Westfield, and continuing our journey, staid that night with a man named Nash, an infidel, with whom we reasoned, but to no purpose. [6] On the 12th, {420} arrived at Father Nickerson's, at Perrysburg, New York, [7] where I received the following revelation:
Revelation. [8]
1. Verily, thus saith the Lord unto you, my friends Sidney, and Joseph, your families are well; they are in mine hands, and I will do with them as seemeth me good; for in me there is all power;
2. Therefore, follow me, and listen to the counsel which I shall give unto you.
3. Behold, and lo, I have much people in this place, in the regions round about, and an effectual door shall be opened in the regions round about in this eastern land.
4. Therefore, I, the Lord, have suffered you to come unto this place; for thus it was expedient in me for the salvation of souls;
5. Therefore, verily, I say unto you, lift up your voices unto this people, speak the thoughts that I shall put into your hearts, and you shall not be confounded before men;
6. For it shall be given you in the very hour, yea, in the very moment, what ye shall say.
7. But a commandment I give unto you, that ye shall declare whatsoever thing ye declare in my name, in solemnity of heart, in the spirit of meekness in all things.
8. And I give unto you this promise, that inasmuch as ye do this, the Holy Ghost shall be shed forth in bearing record unto all things whatsoever ye shall say.
9. And it is expedient in me that you, my servant Sidney, should be a spokesman unto this people; yea, verily, I will ordain you unto this calling, even to be a spokesman unto my servant Joseph;
10. And I will give unto him power to be mighty in testimony;
11. And I will give unto thee power to be mighty in expounding all Scriptures, that thou mayest be a spokesman unto him, and he shall be a revelator unto thee, that thou mayest know the certainty of all things pertaining to the things of my kingdom on the earth.
12. Therefore, continue your journey and let your hearts rejoice; for behold, and lo, I am with you even unto the end.
13. And now I give unto you a word concerning Zion. Zion shall be redeemed, although she is chastened for a little season.
14. Thy brethren, my servants Orson Hyde, and John Gould, are in my hands; and inasmuch as they keep my commandments they shall be saved.
{421} 15. Therefore, let your hearts be comforted, for all things shall work together for good to them that walk uprightly, and to the sanctification of the Church.
16. For I will raise up unto myself a pure people, that will serve me in righteousness;
17. And all that call upon the name of the Lord, and keep His commandments, shall be saved. Even so. Amen.
[Sidenote: At "Father" Nickerson's.]
On the day following (October 13th), Elder Rigdon preached to a large congregation, at Freeman Nickerson's, and I bore record while the Lord gave His Spirit in a remarkable manner.
[Sidenote: Through Upper Canada.]
Monday, 14.--Continued our journey towards Canada, and arrived at Lodi, where we had an appointment, and preached in the evening to a small assembly, and made an appointment for Tuesday, the 15th, at 10 o'clock a. m., to be in the Presbyterian meeting house. When the hour arrived, the keeper of the house refused to open the doors, and the meeting was thus prevented. We came immediately away, leaving the people in great confusion, and continued our journey till Friday, the 18th, when we arrived at the house of Freeman A. Nickerson, in Upper Canada, having passed through a fine and well-cultivated country, after entering the province, and having had many peculiar feelings in relation to both the country and people. We were kindly received by Freeman A. Nickerson, who lived at Mount Pleasant, which was near Brantford, the county seat of Brant county.
[Sidenote: Meeting at Brantford.]
Sunday, 20.--At 10 o'clock we met an attentive congregation at Brantford; and the same evening a large assembly at Mount Pleasant, at Mr. Nickerson's. The people gave good heed to the things spoken.
[Sidenote: At Colburn.]
Tuesday, 22.--We went to the village of Colburn; and although it snowed severely, we held a meeting by candle-light on Wednesday evening, and were publicly opposed by a Wesleyan Methodist. He was very tumultuous, but exhibited a great lack of reason, knowledge, and wisdom, and gave us no opportunity to reply.
{422} [Sidenote: At Waterford.]
Thursday, 24.--At the house of Mr. Beman, in Colburn, whence we left for Waterford, [9] where we spoke to a small congregation; thence to Mount Pleasant, and preached to a large congregation the same evening, when Freeman A. Nickerson and his wife declared their belief in the work, and offered themselves for baptism. Great excitement prevailed in every place we visited. [10]
[Sidenote: Meetings and Baptisms at Mt. Pleasant.]
Saturday, 26.--Preached at Mount Pleasant; the people were very tender and inquiring.
Sunday, 27.--Preached to a large congregation at Mount Pleasant, after which I baptized twelve, and others were deeply impressed, and desired another meeting, which I appointed for the day following.
Monday, 28.--In the evening, we broke bread, and laid on hands for the gift of the Holy Ghost, and for confirmation, having baptized two more. The Spirit was given in great power to some, and peace to others. [11]
Tuesday, 29.--After preaching at 10 o'clock a. m., I baptized two, and Confirmed them at the water's side. Last evening we ordained F. A. Nickerson an Elder; and one of the sisters received the gift of tongues, which made the Saints rejoice exceedingly. [12] Tuesday, the 29th of October, also we took our departure from Mount Pleasant, on our return to Kirtland, and arrived at Buffalo, New York, on the 31st.
[Sidenote: Return to Kirtland.]
Friday, November 1.--I left Buffalo, New York, at 8 o'clock a. m., and arrived at my house in Kirtland on Monday, the 4th, 10 a. m., and {423} found my family well, according to the promise of the Lord in the revelation of October 12th, for which I felt to thank my Heavenly Father.
[Sidenote: Action of Governor Dunklin on Petition.]
On the 8th of October Elders Phelps and Hyde had presented the petition of the Saints in Jackson county to the Governor of Missouri, who at that time gave them for an answer that the Attorney-General of the State was absent, but promised that on his return he would inform them of his conclusions by mail, addressed at Independence, whither the brethren immediately returned. About the 28th of October, in pursuance of Governor Dunklin's promise, the brethren in Zion received the following communication from him in reply to their petition of September 28:
City of Jefferson, Executive Department,
October 19, 1833.
To Edward Partridge, W. W. Phelps, Isaac Morley, John Corrill, A. S. Gilbert, John Whitmer and others:
Your memorial, soliciting my interposition against violence threatened you, and redress for injuries received by a portion of the citizens of Jackson county, has been received, and its contents duly considered. I should think myself unworthy the confidence with which I have been honored by my fellow-citizens, did I not promptly employ all the means which the constitution and laws have placed at my disposal, to avert the calamities with which you are threatened.
Ours is a government of laws; to them we owe all obedience; and their faithful administration is the best guarantee for the enjoyment of our rights.
{424} No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society, and subverts the foundation on which it is based. Not being willing to persuade myself that any portion of the citizens of the state of Missouri are so lost to a sense of these truths as to require the exercise of force, in order to ensure a respect for them, after advising with the Attorney-General, and exercising my best judgment, I would advise you to make a trial of the efficacy of the laws. The judge of your circuit is a conservator of the peace; if an affidavit is made before him by any of you, that your lives are threatened, and you believe them in danger, it would be his duty to have the offenders apprehended and bind them to keep the peace. Justices of the peace in their respective counties, have the same authority, and it is made their duty to exercise it. Take, then, this course:--obtain a warrant, let it be placed in the hands of the proper officer, and the experiment will be tested, whether the laws can be peaceably executed or not. In the event they cannot be, and that fact is officially notified to me, my duty will require me to take such steps as will enforce a faithful execution of them.
With regard to the injuries you have sustained by destruction of property, etc., the law is open to redress; I cannot permit myself to doubt that the courts will be open to you, nor [believe] that you will find difficulty in procuring legal advocates to sue for damages therein.
Respectfully, your obedient servant,
Daniel Dunklin.
W. W. Phelps, Esq., Independence, Jackson County, Mo.
[Sidenote: Preparation for Asserting Rights.]
Immediately on receipt of the Governor's letter, the members of the Church generally, (though they had lain idle since the outrage in July), began to labor as usual, and build and set in order their houses, gardens, etc. The brethren in Zion were also busily engaged in devising means of redress for their grievances; and having consulted with four lawyers from Clay county, then attending court in Independence, they received from them the following letter on the day written; which I will copy entire, that the principles by which the lawyers of this generation are actuated may be recorded, as well as the difficulties the Saints had to encounter in following the Governor's instructions:
Independence, Oct. 30, 1833.
Gentlemen:--The first thing necessary to be done, under {425} circumstances like ours, is to ascertain and fix upon the amount of fee to be paid, and to secure the payment thereof by the necessary papers: and then the responsibility of advising falls upon us. We are now laboring under all the disadvantages of an engagement without any of its advantages; it therefore becomes us to know whether we can agree as to the fee or not; and that we should be paid, too, according to the situation in which we place ourselves. We have been doing a practice here among these people, to a considerable extent, and by this engagement we must expect to lose the greatest part of it, which will be to all of us a considerable loss; besides that, the amount involved must be very considerable, and the amount involved must be generally the criterion of the fee. Taking all these matters into consideration we propose to you to bring all the suits you may want brought, and attend to them jointly throughout, for the sum of two hundred and fifty dollars each, making for all four of us, the sum of one thousand dollars.
This may seem to be a large sum for a fee for lawyers in this country, but the circumstances here involved make it necessary. This matter must be attended to in the first place, and then such advice, for the present, as may seem to be dictated by wisdom, and be necessary we will give you; and in the proper time we will bring the suits. If this proposal suits, you will please execute notes, and send them to us; and if not agreed to, apprise us by letter immediately, for we can be engaged on the opposite side in all probability. We prefer to bring your suits, as we have been threatened by the mob, we wish to show them we disregard their empty bravadoes.
(Signed)
Wood,
Reese,
Doniphan,
Atchison.
[Sidenote: Counsel Employed.]
As a dernier ressort, the brethren accepted the foregoing proposition, and Brothers Phelps and Partridge gave their note of one thousand dollars, endorsed by Gilbert & Whitney. No sooner had this news spread among the mob, than they began to congregate and prepare for battle.
Footnotes.
1. Freeman Nickerson was born in South Dennis, Barnstable county, Massachusetts, February 5, 1778. His Father's name was Eleazer Nickerson, his mother's Thankful Chase Nickerson. Her father was a seaman. In 1800 Freeman emigrated to Vermont, and settled in Windsor county; and here he married Huldah Chapman, daughter of Eliphalet and Abigail Chase Chapman, on January 10, 1801. He served in the war of 1812 and was commissioned a lieutenant. He received the Gospel at Dayton, Cattaraugus county, New York, in April, 1833, being baptized by Elder Zerubbabel Snow, and was soon after ordained a Deacon. Brother Nickerson performed a mission among the Saints in Kirtland and vicinity in the early fall of 1833, and on the 5th of October started for Canada in company with the Prophet and Sidney Rigdon, taking them on this journey with his own team and conveyance.--"Obituary Record," (Ms.), page 45.
2. Ashtabula is in Ashtabula county, Ohio, some forty miles northeast of Kirtland.
3. While on this journey to Canada the Prophet kept a daily journal, from which the narrative he gives in the text was evidently taken. This journal is in the Prophet's own handwriting, and is one of the interesting relics among the records of the Church. At various points in the Prophet's narrative of this mission, I shall quote whatever may be of interest in addition to the narrative given in the text. Of this meeting at Rudd's the Prophet says: "Had a great congregation--paid good attention. O God, seal our testimony to their hearts!"--(Page 6).
4. Springfield is in the western part of Erie county, Pennsylvania.
5. Westfield was in Chautauqua county, New York, near the shore of Lake Erie.
6. The Prophet in his Journal also says under this date (11th of October): "I feel very well in my mind. The Lord is with us, but have much anxiety about my family."--(Journal page 7).
7. This was Brother Freeman Nickerson who was conveying them to Canada, and this Perrysburg, Cattaraugus county, New York, was his place of residence.
8. Doctrine and Covenants, sec. c.
9. Waterford is immediately south of Brantford, in the adjoining county of Norfolk.
10. "The result is in the hands of God," adds the Prophet. (Journal, page 14.) I also add the Prophet's entry for the 25th, which is omitted in his narrative. Friday, 25th "This afternoon, at a Mr. Patrick's, expect to hold a meeting this evening. People very superstitious. O God, establish thy word among this people. Held a meeting this evening; had an attentive congregation; the spirit gave utterance." (Page 14.)
11. "May God carry on His work in this place," adds the Prophet, "till all shall know Him. Amen." (Page 16.)
12. "May God," adds the Prophet, "increase the gifts among them for His Son's sake." (Journal, page 17.) On the 29th the Prophet's party started for home. "May the Lord prosper our journey. Amen," he writes in his Journal, page 17.
These excerpts from the Prophet's Daily Journal omitted from the narrative made up from it, have been reproduced in these notes in order that the deeply religious and prayerful nature of the Prophet might be observed. They are indeed gems of expression, and exhibit the Prophet's profound reliance upon God and his blessings. "O God, seal our testimony to their hearts:" "I feel very well in my mind." "The Lord is with us;" "The Lord gave His spirit in a remarkable manner to some Saints, for which I am thankful to the God of Abraham," he exclaims. "Lord bless my family, and preserve them," is a frequent prayer. "This day we expect to start for Canada. Lord be with us on our journey. Amen." And thus in all things he remembers the Lord, seeks the guidance of His Spirit, trusts in Him, relies upon Him for success, and pleads for the presence of His protecting power.
{426}
XXXI. Expulsion of the Saints from Jackson County
[Sidenote: Attack on the Saints Settled on Big Blue.]
Thursday night, the 31st of October, gave the Saints in Zion abundant proof that no pledge on the part of their enemies, written or verbal, was longer to be regarded; for on that night, between forty and fifty persons in number, many of whom were armed with guns, proceeded against a branch of the Church, west of the Big Blue, and unroofed and partly demolished ten dwelling houses; and amid the shrieks and screams of the women and children, whipped and beat in a savage and brutal manner, several of the men: while their horrid threats frightened women and children into the wilderness. Such of the men as could escape fled for their lives; for very few of them had arms, neither were they organized; and they were threatened with death if they made any resistance; such therefore as could not escape by flight, received a pelting with stones and a beating with guns and whips. On Friday, the first of November, women and children sallied forth from their gloomy retreats, to contemplate with heartrending anguish the ravages of a ruthless mob, in the lacerated and bruised bodies of their husbands, and in the destruction of their houses, and their furniture. Houseless and unprotected by the arm of the civil law in Jackson county, the dreary month of November staring them in the face and loudly proclaiming an inclement season at hand; the continual threats of the mob that they would {427} drive every "Mormon" from the county; and the inability of many to move, because of their poverty, caused an anguish of heart indescribable.
[Sidenote: The Saints at the Prairie Settlement Attacked.]
On Friday night, the 1st of November, a party of the mob proceeded to attack a branch of the Church settled on the prairie, about twelve or fourteen miles from the town of Independence. Two of their number were sent in advance, as spies, viz., Robert Johnson, and ---- Harris, armed with two guns and three pistols. They were discovered by some of the Saints, and without the least injury being done to them, said mobber Robert Johnson struck Parley P. Pratt over the head with the breach of his gun, after which they were taken and detained till morning; which action, it was believed, prevented a general attack of the mob that night. In the morning the two prisoners, notwithstanding their attack upon Parley P. Pratt the evening previous, were liberated without receiving the least injury. [1]
[Sidenote: Mobbings at Independence.]
The same night, (Friday), another party in Independence commenced stoning houses, breaking down doors and windows and destroying furniture. This night the brick part attached to the dwelling house of A. S. Gilbert, was partly pulled down, and the windows of his dwelling broken in with brickbats and rocks, while a gentleman, a stranger, lay sick with fever in his house. The same night three doors of the store of Messrs. Gilbert & Whitney were split open, {428} and after midnight the goods, such as calicos, handkerchiefs, shawls, cambrics, lay scattered in the streets. An express came from Independence after midnight to a party of the brethren who had organized about half a mile from the town for the safety of their lives, and brought the information that the mob were tearing down houses, and scattering goods of the store in the streets. Upon receiving this information the company of brethren referred to marched into Independence, but the main body of the mob fled at their approach. One Richard McCarty, however, was caught, in the act of throwing rocks and brickbats into the doors, while the goods lay scattered around him in the streets. He was immediately taken before Samuel Weston, Esq., justice of the peace, and complaint was then made to said Weston, and a warrant requested, that McCarty might be secured; but Weston refused to do anything in the case at that time, and McCarty was liberated. [2]
[Sidenote: Other Incidents at Independence.]
The same night some of the houses of the Saints in Independence had long poles thrust through the shutters and sash into the rooms of defenseless women and children, from whence their husbands and fathers had been driven by the dastardly attacks of the mob, which were made by ten, fifteen, or twenty men upon a house at a time. Saturday, the 2nd of November, all the families of the Saints in Independence moved with their goods about half a mile out of town and organized to the number of thirty, for the preservation of life and personal effects. The same night a party from Independence met a party from west of the Blue, and made an attack upon a branch of the Church {429} located at the Blue, about six miles from the village of Independence. Here they tore the roof from one dwelling and broke open another house; they found the owner, David Bennett, sick in bed, and beat him most inhumanly, swearing they would blow out his brains. They discharged a pistol at him, and the ball cut a deep gash across the top of his head. In this skirmish a young man of the mob, was shot in the thigh; but by which party the shot was fired is not known.
[Sidenote: An Appeal to the Circuit Court.]
The next day, Sunday, November 3rd, four of the brethren, viz., Joshua Lewis, Hiram Page, and two others, [3] were dispatched for Lexington, to see the circuit judge, and obtain a peace warrant. Two other brethren called on Esquire Silvers, in Independence, and asked him for a peace warrant, but he refused to issue one on account, as he afterwards declared, of his fears of the mob. This day many of the citizens, professing friendship, advised the Saints to leave the county as speedily as possible; for the Saturday night affray had enraged the whole county, and the people were determined to come out on Monday and massacre indiscriminately; and, in short, it was commonly declared among the mob, that "Monday would be a bloody day."
[Sidenote: Events of Monday, November 4th.]
Monday came, and a large party of the mob gathered at the Blue, took the Ferry boat belonging to the Church, threatened lives, etc. But they soon abandoned the ferry, and went to Wilson's store, about one mile west of the Blue. Word had been previously sent to a branch of the Church, several miles west of the Blue, that the mob were destroying property on the east side of the river, and the sufferers there wanted help to preserve lives and property. Nineteen {430} men volunteered, and started to their assistance; but discovering that fifty or sixty of the mob had gathered at said Wilson's they turned back. At this time two small boys passed on their way to Wilson's, who gave information to the mob, that the "Mormons" were on the road west of them. Between forty and fifty of the mob armed with guns, immediately started on horseback and on foot in pursuit; after riding about two or two and a half miles, they discovered them, when the said company of nineteen brethren immediately dispersed, and fled in different directions. The mob hunted them, turning their horses meantime into a corn field belonging to the Saints. Corn fields and houses were searched, the mob at the same time threatening women and children that they would pull down their houses and kill them if they did not tell where the men had fled. Thus they were employed in hunting the men and threatening the women, when a company of thirty of the brethren from the prairie, armed with seventeen guns, made their appearance. [4]
[Sidenote: The Battle.]
The former company of nineteen had dispersed, and fled, and but one or two of them returned in time to take part in the subsequent battle. On the approach of the latter company of thirty men, some of the mob Cried, "Fire, G-- d-- ye, fire." Two or three guns were then fired by the mob, which fire was returned by the other party without loss of time. This company is the same that is represented by the mob as having gone forth in the evening of the above incident bearing the olive branch of peace. The mob retreated immediately after the first fire, leaving some of their horses in Whitmer's corn field, and two of their number, Hugh L. Brazeale and Thomas Linvill dead on the ground. Thus fell Hugh L. Brazeale, who had been heard to say, "With ten fellows, I will wade to my knees in blood, but that I will drive the Mormons from Jackson county." The next morning the {431} corpse of Brazeale was discovered on the battle ground with a gun by his side. Several were wounded on both sides, but none mortally among the brethren except Andrew Barber, who expired the next day. [5] This attack of the mob was made about sunset, Monday, November the 4th; and the same night, runners were dispatched in every direction under pretense of calling out the militia; spreading every rumor calculated to alarm and excite the uninformed as they went; such as that the "Mormons" had taken Independence, and that the Indians had surrounded it, the "Mormons" and Indians being colleagued together.
[Sidenote: Gilbert et al on Trial.]
The same evening, November 4th--not being satisfied with breaking open the store of Gilbert & Whitney, and demolishing a part of the dwelling house of said Gilbert the Friday night previous--the mob permitted the said McCarty, who was detected on Friday night as one of the breakers of the store doors, to take out a warrant, and arrest the said Gilbert and others of the Church, for a pretended assault, and false imprisonment of said McCarty. Late in the evening, while the court was proceeding with their trial in the court house, a gentleman unconnected with the court, as {432} was believed, perceiving the prisoners to be without counsel and in imminent danger, advised Brother Gilbert and his brethren, to go to jail as the only alternative to save life; for the north door of the court house was already barred, and an infuriated mob thronged the house, with a determination to beat and kill; but through the interposition of this gentleman (Samuel C. Owens, clerk of the county court, so it was afterwards learned), said Gilbert and four of his brethren were committed to the county jail of Jackson county, the dungeon of which must have been a palace compared with a court room where dignity and mercy were strangers, and naught but the wrath of man as manifested in horrid threats shocked the ears of the prisoners.
[Sidenote: Assault on the Prisoners.]
The same night, the prisoners, Gilbert, Morley, and Corrill, were liberated from the jail, that they might have an interview with their brethren, and try to negotiate some measures for peace; and on their return to jail about 2 o'clock, Tuesday morning, in the custody of the deputy sheriff, an armed force of six or seven men stood near the jail and hailed them. They were answered by the sheriff, who gave his name and the names of the prisoners, crying, "Don't fire, don't fire, the prisoners are in my charge." They, however, fired one or two guns, when Morley and Corrill retreated; but Gilbert stood, firmly held by the sheriff, while several guns were presented at him. Two, more desperate than the rest, attempted to shoot, but one of their guns flashed, and the other missed fire. Gilbert was then knocked down by Thomas Wilson, who was a grocer living at Independence. About this time a few of the inhabitants of the town arrived, and Gilbert again entered the jail, from which he, with three of his brethren, were liberated about sunrise, without further prosecution of the trial. William E. M'Lellin was one of the prisoners.
[Sidenote: Incidents of the 5th of November.]
On the morning of the 5th of November, Independence began to be crowded with individuals from different {433} parts of the county armed with guns and other weapons; and report said the militia had been called out under the sanction or at the instigation of Lieutenant Governor Boggs; and that one Colonel Pitcher had the command. Among this militia (so-called) were included the most conspicuous characters of the mob; and it may truly be said that the appearance of the ranks of this body was well calculated to excite suspicion of their horrible designs.
[Sidenote: One Hundred Volunteers.]
Very early on the same morning, several branches of the Church received intelligence that a number of their brethren were in prison, and the determination of the mob was to kill them; and that the branch of the Church near the town of Independence was in imminent danger, as the main body of the mob was gathered at that place. In this critical situation, about one hundred of the Saints, from different branches, volunteered for the protection of their brethren near Independence, [6] and proceeded on the road towards Independence, and halted about one mile west of the town, where they awaited further information concerning the movements of the mob. They soon learned that the prisoners were not massacred, and that the mob had not fallen upon the branch of the Church near Independence, as had been reported. They were also informed, that the militia had been called out for their protection; but in this they placed little confidence, for the body congregated had every appearance of a mob; and subsequent events fully verified their suspicions.
[Sidenote: The Demands of the Mob-Militia.]
On application to Colonel Pitcher, it was found that there was no alternative, but for the Church to leave the county forthwith, and deliver into his hands certain men to be tried for murder, said to have been committed by them in the {434} battle, as he called it, of the previous evening. The arms of the Saints were also demanded by Colonel Pitcher. Among the committee appointed to receive the arms of the brethren were several of the most unrelenting of the old July mob committee, who had directed in the demolishing of the printing office, and the personal injuries inflicted on brethren that day, viz., Henry Chiles, Abner Staples, and Lewis Franklin, who had not ceased to pursue the Saints, from the first to the last, with feelings the most hostile.
These unexpected requisitions of the Colonel, made him appear like one standing at the head of both civil and military law, stretching his authority beyond the constitutional limits that regulate both civil and military power in our Republic. Rather than to have submitted to these unreasonable requirements, the Saints would have cheerfully shed their blood in defense of their rights, the liberties of their country and of their wives and children; but the fear of violating law, in resisting this pretended militia, and the flattering assurance of protection and honorable usage promised by Lieutenant Governor Boggs, in whom, up to this time, they had reposed confidence, induced the Saints to submit, believing that he did not tolerate so gross a violation of all law, as had been practiced in Jackson county. [7] But as so glaringly exposed in the sequel, it was the design and craft of this man to rob an innocent people of their arms by stratagem, and leave more than one thousand defenseless men, women and {435} children to be driven from their homes among strangers in a strange land to seek shelter from the stormy blast of winter. All earth and hell cannot deny that a baser knave, a greater traitor, and a more wholesale butcher, or murderer of mankind ever went untried, unpunished, and unhung--since hanging is the popular method of execution among the Gentiles in all countries professing Christianity, instead of blood for blood, according to the law of heaven. [8] The conduct of Colonels Lucas and Pitcher, had long proven them to be open and avowed enemies of the Saints. Both of these men had their names attached to the mob circular, as early as the July previous, the object of which was to drive the Saints from Jackson county. But with assurances from the Lieutenant Governor and others that the object was to disarm the combatants on both sides, and that peace would be the result, the brethren surrendered their arms to the number of fifty or upwards. [9]
The men present, who were accused of being in the battle the evening before, also gave themselves up for trial; but after detaining them one day and a night on a pretended trial for murder, in which time they were threatened {436} and brick-batted, Colonel Pitcher, after receiving a watch of one of the prisoners to satisfy "costs of court," took them into a corn field, and said to them, "Clear!" [Meaning, of course, clear out, leave.]
[Sidenote: Savagery of the Mob.]
After the Saints had surrendered their arms, which had been used only in self-defense, the tribes of Indians in time of war let loose upon women and children, could not have appeared more hideous and terrific, than did the companies of ruffians who went in various directions, well armed, on foot and on horseback, bursting into houses without fear, knowing the arms were secured; frightening distracted women with what they would do to their husbands if they could catch them; warning women and children to flee immediately, or they would tear their houses down over their heads, and massacre them before night. At the head of these companies appeared the Reverend Isaac McCoy, with a gun upon his shoulder, ordering the Saints to leave the county forthwith, and surrender what arms they had. Other pretended preachers of the Gospel took a conspicuous part in the persecution, calling the "Mormons" the "common enemy of mankind," and exulting in their afflictions.
[Sidenote: Events of 5th and 6th of November.]
On Tuesday and Wednesday nights, the 5th and 6th of November, women and children fled in every direction before the merciless mob. One party of about one hundred and fifty women and children fled to the prairie, where they wandered for several days with only about six men to protect them. Other parties fled to the Missouri river, and took lodging for the night where they could find it. One Mr. Barnet opened his house for a night's shelter to a wandering company of distressed women and children, who were fleeing to the river. During this dispersion of the women and children, parties of the mob were hunting the men, firing upon some, tying up and whipping others, and pursuing others with horses for several miles.
{437} [Sidenote: Scenes on the Banks of the Missouri.]
Thursday, November 7th, the shores of the Missouri river began to be lined on both sides of the ferry, with men, women and children; goods, wagons, boxes, chests, and provisions; while the ferrymen were busily employed in crossing them over. When night again closed upon the Saints, the wilderness had much the appearance of a camp meeting. Hundreds of people were seen in every direction; some in tents, and some in the open air, around their fires, while the rain descended in torrents. Husbands were inquiring for their wives, and women for their husbands; parents for children, and children for parents. Some had the good fortune to escape with their families, household goods, and some provisions; while others knew not the fate of their friends, and had lost all their effects. The scene was indescribable, and would have melted the hearts of any people upon earth, except the blind oppressor, and the prejudiced and ignorant bigot. Next day the company increased, and they were chiefly engaged in felling small cottonwood trees, and erecting them into temporary cabins, so that when night came on, they had the appearance of a village of wigwams, and the night being clear, the occupants began to enjoy some degree of comfort.
[Sidenote: Lieutenant Governor Boggs.]
Lieutenant Governor Boggs has been represented as merely a curious and disinterested observer of these events; [10] yet he was evidently the head and front of the mob; for as may easily be seen by what follows, no important move was made without his sanction. He certainly was the secret mover in the affairs of the 20th and 23rd of July; and, as will appear in the sequel, by his authority the mob was converted into militia, to effect by stratagem what he knew, as well as his hellish host, could not be done by legal force. As Lieutenant Governor, he had only to wink, and the mob went from maltreatment to murder. The {438} horrible calculations of this second Nero were often developed in a way that could not be mistaken. Early on the morning of the 5th, say at 1 o'clock a. m., he came to Phelps, Gilbert, and Partridge, and told them to flee for their lives. Now, unless he had given the order to murder no one would have attempted it, after the Church had agreed to go away. His conscience, however, seemed to vacillate at its moorings, and led him to give the secret alarm to these men. [11]
[Sidenote: In Exile.]
The Saints who fled from Jackson county, took refuge in the neighboring counties, chiefly in Clay county, the inhabitants of which received them with some degree of kindness. Those who fled to the county of Van Buren were again driven, and compelled to flee, and these who fled to Lafayette county, were soon expelled, or the most of them, and had to move wherever they could find protection. [12]
{439} [Sidenote: The "Stars" Fall.]
November 13.--About 4 o'clock a. m. I was awakened by Brother Davis knocking at my door, and calling on me to arise and behold the signs in the heavens. I arose, and to my great joy, beheld the stars fall from heaven like a shower of hailstones; a literal fulfilment of the word of God, as recorded in the holy Scriptures, and a sure sign that the coming of Christ is close at hand. In the midst of this shower of fire, I was led to exclaim, "How marvelous are Thy works, O Lord! I thank Thee for Thy mercy unto Thy servant; save me in Thy kingdom for Christ's sake." Amen.
The appearance of these signs varied in different sections of the country: in Zion, all heaven seemed enwrapped in splendid fireworks, as if every star in the broad expanse had been suddenly hurled from its course, and sent lawless through the wilds of ether. Some at times appeared like bright shooting meteors, with long trains of light following in their course, and in numbers resembled large drops of rain in sunshine. These seemed to vanish when they fell behind the trees, or came near the ground. Some of the long trains of light following the meteoric stars, were visible for some seconds; these streaks would curl and twist up like serpents writhing. The appearance was beautiful, grand, and sublime beyond description; {440} and it seemed as if the artillery and fireworks of eternity were set in motion to enchant and entertain the Saints, and terrify and awe the sinners of the earth. Beautiful and terrific as was the scenery, it will not fully compare with the time when the sun shall become black like sack-cloth of hair, the moon like blood, and the stars fall to the earth--Rev. vi: 13. [13]
Footnotes
1. It was evening. I was out in the act of posting guards a short distance from the dwellings, when two men assailed us, armed with guns and pistols; and supposing it against our principles to make any defense, they attacked the guards. I was without arms, but stepped forward to interfere between them, when one of them drew his gun backwards, and, with both hands struck the barrel of it across the top of my head. I staggered back, but did not fall; the blood came streaming down my face, and I was for an instant stunned by the blow; but, recovering myself, I called help from the house and disarmed them, and put them under guard till morning. Their arms were then restored, and they let go in peace. The taking of these two men proved a preventive against an attack that night. They were the advance of a party of men who were about to come upon the settlement, but were disconcerted by this means. (Autobiography of P. P. Pratt, p. 103.)
2. "McCarty was arrested and taken before Squire Weston," says Lyman Wight, in an affidavit upon the subject, "and although seven persons testified against him, he was acquitted without delay. The next day the witnesses were taken before the same man (Squire Weston) for false imprisonment, and by the testimony of this one burglar were found guilty and committed to jail." In relation to this matter, John Corrill tersely remarked, "Although we could not obtain a warrant against him for breaking open the store, yet he had gotten one for us for catching him at it."
3. The other two members were Parley P. Pratt and "Mr. Marsh," supposed to be Thomas B. Marsh. They called upon Judge Ryland at Lexington and made oath concerning the outrages committed against them and the Saints in Jackson county, but the judge refused to issue any process against the mob, and advised that the Saints fight and kill the mob whenever the latter came upon them.--Pratt's Persecutions, page 37.
4. This company of brethren was led by David Whitmer. (See John Whitmer's "History of the Church", chapter 10.)
5. Andrew Barber, who fell on this occasion was the first direct martyr to the cause. Among those wounded was Philo Dibble of Ohio. He was wounded in the abdomen at the first fire of the mob. Newel Knight in his Journal, (Scraps of Biography, page 81,) says that he was examined by a surgeon of great experience who had served in the Mohawk War, and he said he never knew a man to live who was wounded in such a manner. Knight also gives the following account of his visit to the wounded man, and the manner in which he was healed by the power of God: "The next day (November 5th), I went to see Brother Dibble, and found the house where he lay surrounded by the mob. I managed to get in, and went to the bed; two men came and seated themselves at the door; as I looked upon Brother Dibble lying there in extreme agony, I drew the bed curtains with one hand and laid the other on his head, praying secretly to our Heavenly Father in his behalf. I then left, as I did not want to put myself into the power of the mob; and the next day business took me some ten miles from the place, where I met Brother Dibble making his escape from the county. He told me that as soon as I placed my hand upon his head, the pain and soreness seemed gradually to move as before a power driving it, until in a few minutes it left his body. He then discharged about a gallon of putrid matter, and the balls and pieces of cloth which had passed into his body."
6. This company of volunteers was led by Lyman Wight, a bold and courageous man, (Wight's Affidavit before Municipal Court of Nauvoo.--Millennial Star, vol. xxi, page 506).
7. Another circumstance which embarrassed the Saints not a little in their movements against the mob was the fact that they were divided as to what action it would be proper for them to take in the premises. Parley P. Pratt in his "Persecutions of the Saints," page 31, says that the Saints, "having passed through the most aggravating insults and injuries without making the least resistance, a general inquiry prevailed at that time throughout the Church as to the propriety of self-defense. Some claimed the right of defending themselves and their families from destruction, while others doubted the propriety of self-defense." Under these conditions it can be readily understood that the defense of the Saints was not so effective against their enemies as it might have been had they been perfectly agreed as to the extent to which they would be justified in defending themselves and their families against the violence of the mob.
8. "Whoso sheddeth man's blood, by man shall his blood be shed." Gen. ix: 6. Newel Knight, in his Journal, "Scraps of Biography," page 85, speaks of Governor Boggs as follows: "Although Governor Boggs did not come out and show himself openly in his true colors, we have sufficient evidence that he sustained all the moves of the mob and even directed them. He it was who put in motion the movements of July [20th and 23rd], and continued his exertions until he had accomplished all his hellish designs."
9. Lyman Wight in an affidavit before the Municipal Court of Nauvoo, in 1843, said of this incident of disarming the Saints: "I here agreed, that the Church would give up their arms provided the said Colonel Pitcher would take the arms from the mob. To this the Colonel cheerfully agreed, and pledged his honor with that of Lieutenant Governor Boggs, Owens and others. This treaty entered into, we returned home resting secured on their honor, that we should not be further molested; but this solemn contract was violated in every sense of the word. The arms of the mob were never taken away, and the majority of the militia, to my certain knowledge, were engaged the next day with the mob, Colonel Pitcher and Boggs not excepted, going from house to house in gangs of from sixty to seventy in number, threatening the lives of women and children if they did not leave forthwith."--(Millennial Star, xxi:506.) Wight's statement is also supported by John Corrill. "Brief History of the Church of Christ," page 20, (1839.)
10. See "History of the Mormons," Samuel M. Smucker, pp. 89, 90.
11. Elders W. W. Phelps, A. S. Gilbert, and William E. M'Lellin (the last named had also been imprisoned with the others), after their escape through the warning of Boggs, went into Clay county and made an affidavit embodying substantially the foregoing narrative concerning events which had occurred in Jackson county from the 31st of October, and forwarded the same to Governor Dunklin by express.
12. Of the extent of the injuries inflicted upon the Saints in this Jackson county persecution I would add that according to a statement made in a petition to Congress for redress of their Jackson county grievances, it is represented that "The houses of the Mormons in the county of Jackson, amounting to about two hundred, were burned down or otherwise destroyed by the mob, as well as much of their crops, furniture, and stock. The damage done to the property of the Mormons by the mob in the county of Jackson, as above related, as near as they can ascertain, would amount to the sum of $175,000.00. The number of Mormons thus driven from the county of Jackson amounted to about twelve hundred souls."--(Millennial Star, vol. 17, page 435.)
According to a statement made in an affidavit before the Municipal Court of Nauvoo, Parley P. Pratt also states that the number driven from the county was twelve hundred, and that two hundred and three houses were destroyed. Lyman Wight, in an affidavit before the same body also says of the mob, that "they burned two hundred and three houses and one grist mill, these being the only residences of the Saints in Jackson county."
Of the spirit of cruelty with which the mob prosecuted their determination to expel the Saints from Jackson county, the following instances are given in addition to what is said in the Prophet's narrative. Lyman Wight, in the before mentioned affidavit, says: "I saw one hundred and ninety women and children driven thirty miles across the prairie in the month of November, with three decrepit men only in their company; the ground was thinly crusted with sleet, and I could easily follow on their trail by the blood that flowed from their lacerated feet on the stubble of the burnt prairie. This company not knowing the situation of the county or the extent of Jackson county, built quite a number of cabins that proved to be in the border of Jackson county. The mob, infuriated at this, rushed on them in the month of January, 1834, burned these scanty cabins and scattered the inhabitants to the four winds, from which cause many were taken suddenly ill and of this illness died."--(Millennial Star, vol. xxi, page 506.)
Another instance is thus related by Newel Knight in his Journal, "Scraps of Biography", pages 84 and 85: "I must not omit to mention one act of cruelty, which, if possible, seems to surpass all others. In one of the settlements [in Jackson county] were four families of very old men infirm and very poor. They seemed to think that they would not be molested and so remained behind, but no sooner did the mob learn of it, than they went to their houses, broke their windows and doors, and hurled great stones into their rooms, endangering their lives: thus were these poor old men, and their families, driven before the ruthless mob in midwinter. These men had served in the Revolutionary War--and Brother Jones had been one of General Washington's body guard--but this availed them nothing, for they were of the hated people. Thus were all the saints compelled to flee into Clay county, where the sympathies of the people were extended toward them."
13. Speaking of this event as it appeared to the exiled Saints bivouacked on the Missouri bottoms, EIder Parley P. Pratt in his Autobiography, (page 110) says: "About 2 o'clock the next morning [November 13th], we were called up by the cry of signs in the heavens. We arose, and to our great astonishment all the firmament seemed envolved in splendid fireworks, as if every star in the broad expanse had been hurled from its course, and sent lawless through the wilds of ether. Thousands of bright meteors were shooting through space in every direction, with long trains of light following in their course. This lasted for several hours, and was only closed by the dawn of the rising sun. Every heart was filled with joy at this majestic display of signs and wonders, showing the near approach of the coming of the Son of God." Stephens in his History of the United States (page 455), thus speaks of the same event: "During the fall of 1833 occurred a natural phenomenon of a most wonderful character. This was on the night of the 13th of November. It was what is known as the 'meteoric shower,' or the 'falling of the stars.' It was witnessed with amazement and astonishment throughout the entire limits of the United States."
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