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Title: The Missouri Persecutions
Author: B. H. Roberts
Release Date: July 25, 2015 [EBook #49526]
Language: English
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THE MISSOURI PERSECUTIONS.
BY ELDER B. H. ROBERTS.
Author of "Outlines of Ecclesiastical History," "A New Witness for God,"
"The Rise and Fall of Nauvoo," "The Gospel," "Succession
in the Presidency," etc.
SALT LAKE CITY, UTAH:
GEORGE Q. CANNON & SONS CO.,
PUBLISHERS, 1900.
PREFACE.
My chief purpose in publishing this book, and the one which will
immediately follow--"The Rise and Fall of Nauvoo"--is to place in the
hands of the youth of the Latter-day Saints a full statement of the
persecutions endured by the early members of The Church in this last
dispensation, in the States of Missouri and Illinois, that they may be
made acquainted with the sacrifices which their fathers have made for
the word of God and the testimony of Jesus Christ. And I indulge the
hope that by becoming acquainted with the story of the suffering of the
early saints, the faith of the Gospel will become all the more dear to
the hearts of their immediate posterity and all the youth of Zion for
many generations to come.
I think without depreciating at all any other narrative of these events
in our Church literature, I may claim that the story of the Missouri
Persecutions in these pages is told more thoroughly than in any other
of our present publications. This arises from the fact that this book
deals with but a brief period in the history of The Church--from 1830
to 1838--and therefore admits of such a consideration of details as
could not possibly be given to that period in any general history of
The Church. This detailed treatment of the subject, in the opinion of
the author, is justified because of the very important events which
the treatise covers, and also for the reason that it is a period
of our history which has been very much misrepresented, upon which
misrepresentations false accusations are made against The Church and
its leaders to this day. Those who have thought themselves called upon
to oppose, if not to persecute, The Church in later years, frequently
attempt to justify their present opposition by insinuating that The
Church was driven from Missouri and Illinois for other reasons than
adherence to an unpopular religion. The impression is sought to be
created that it was for some overt acts against the State or National
government, or for some offense against the spirit of American
institutions, or because The Church leaders "were determined to be a
law unto themselves," in disregard of the rights of others.
It is, in part, to correct these false statements, and guard our youth
against the influence of such calumnious insinuations, that I tell this
story of the Missouri Persecutions; not that the history in these pages
is written for the purpose of glozing over the defects in the character
of the early members of The Church, or to claim for them absolute
freedom from errors in judgment, or actual sinfulness in conduct. I
have not written what may be called "argumentative history," only so
far as a statement of the truth may be considered an argument. After
these pages are read I feel sure that no one will be able to accuse me
of failing to point out the errors of the early members of The Church;
indeed, I have been careful to call attention to the complaints which
the Lord made against their conduct; the reproofs of his inspired
servants; and the repeated warnings sent to them by the Prophet Joseph
Smith concerning the results of their conduct if there was not a speedy
repentance.
In Appendices will be found accounts of these same persecutions as
told by writers of Missouri history. I quote these extracts from the
_"History of Jackson County,"_ published by the Union Historical
Company of Kansas City, Missouri, 1881; the _"History of Clay County,"_
published by the National Historical Company, 1885; the _"History of
Daviess County,"_ by D. L. Kort; the _"History of Caldwell County,"_ by
Crosby Johnson; and the _"History of Missouri,"_ published by the Union
Historical Company.
While these alleged histories of the "Mormon War," "Mormons in Jackson
County," "Mormon Exodus," etc., etc., are contemptible for their
distortion of facts and misrepresentations, the reader by having them
at hand will at least have both sides of the story presented to him,
and will be able by the means of comparison thus afforded, to judge
where the truth of the matter lies; and it will contribute to the
making of this book a valuable work of reference to the student of
Church history.
One other thing I ought to say in justice to myself, both in reference
to this book and "The Rise and Fall of Nauvoo." Very much of the
matter contained in the two volumes, indeed most of it, was published
in a series of twenty-four articles some fifteen years ago, in _The
Contributor,_ under the respective titles now used. Since that time
very extensive quotations have been made from those articles, sometimes
with, but often without, acknowledgement of the authorship; and to such
extent has this been the case, that I feel it necessary to make mention
of it, that I myself may not be charged with using the matter prepared
by others, when in reality I am but using my own. Having called
attention to this subject, I feel that it will not be out of place to
say something further upon it. The fault, not to say literary crime,
of plagiarism is by far too common. Some men who would never think of
stealing a man's property, or even of using it without his permission,
sometimes do not hesitate in public speech or in written articles or
books to take all sorts of liberties with another's writings, quoting
without acknowledgement not only sentences and paragraphs, but whole
pages, and often page after page. And thus they bedeck themselves,
not with "old, odd ends stolen out of Holy Writ," but in borrowed
phrases and sentences--the fruits of another's research and thought and
genius, if the writer from whom they steal possesses any. It is true
that plagiarism is not a crime under the law. A man, if he so elects,
may steal both the ideas and the literary construction of another,
without fear of fine or imprisonment, but no writer or speaker worthy
of respect would be found pilfering the thoughts or expressions of
another, any more than a self-respecting, honest man would be found
with stolen goods upon his back. Gradually there is being built up in
The Church a very considerable and stately literature, historical,
doctrinal and poetical; and for one I hope to see it, first of all, of
a character that will be in harmony with the great Dispensation of the
Gospel which it celebrates, that is, that it be honest.
THE AUTHOR.
CONTENTS.
CHAPTER I.
THE FACTS IN WHICH THE CHUCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD
ITS ORIGIN.
CHAPTER II.
The Mission to the Lamanites.
CHAPTER III.
In Search of Zion.
CHAPTER IV.
The Land and the City.
CHAPTER V.
Settlement of the Saints In Missouri--Their Errors--Reproofs and
Warnings.
CHAPTER VI.
Storm Clouds.
CHAPTER VII.
The Storm Breaks.
CHAPTER VIII.
Threats of the Mob--Appeal of the Saints.
CHAPTER IX.
Again the Storm.
CHAPTER X.
The Passively Good.
CHAPTER XI.
A "Bloody Day"
CHAPTER XII.
The "Honor" of a Mob.
CHAPTER XIII.
Scenes on the Banks of the Missouri--Exiled.
CHAPTER XIV.
Aftermath of the Expulsion.
CHAPTER XV.
An "Attempted Vindication" of Law.
CHAPTER XVI.
The Cause of Expulsion--Future Redemption.
CHAPTER XVII.
Importuning at the Feet of the Judge--the Governor--the President.
CHAPTER XVIII.
Zion's Camp.
CHAPTER XIX.
Zelph.
CHAPTER XX.
Dissensions in the Camp.
CHAPTER XXI.
Views Concerning Zion--Mob vs. Storm.
CHAPTER XXII.
Negotiations.
CHAPTER XXIII.
The Threatened Judgment--If--!
CHAPTER XXIV.
Attempt at Arbitration.
CHAPTER XXV.
The Pros and Cons of Arbitration Proposition.
CHAPTER XXVI.
An Interim--Blighted Hopes.
CHAPTER XXVII.
Peaceful Exodus from Clay County.
CHAPTER XXVIII.
Far West.
CHAPTER XXIX.
The Fall of David Whitmer and Oliver Cowdery.
CHAPTER XXX.
The Apostasy at Kirtland.
CHAPTER XXXI.
Adam-ondi-Ahman.
CHAPTER XXXII.
The Fourth of July, 1838.
CHAPTER XXXIII.
Kirtland Camp.
CHAPTER XXXIV.
Gallatin.
CHAPTER XXXV.
Boggs in Action--Defense Construed into Offense.
CHAPTER XXXVI.
De Witt.
CHAPTER XXXVII.
Millport.
CHAPTER XXXVIII.
Crooked River.
CHAPTER XXXIX.
Exterminating Order of Governor Boggs.
CHAPTER XL.
Haun's Mill.
CHAPTER XLI.
The Betrayal of Far West.
CHAPTER XLII.
Sad Scenes at Far West.
CHAPTER XLIII.
A Prophet's Rebuke.
CHAPTER XLIV.
"A Strong Point for Treason"
CHAPTER XLV.
Exodus from Missouri.
CHAPTER XLVI.
Again the Passively Good--Petitions.
CHAPTER XLVII.
The Escape of the Prophet from Missouri.
CHAPTER XLVIII.
A Prophecy that did not Fail.
CHAPTER XLIX.
A State's Shame.
APPENDICES.
"Mormons" in Jackson County, etc.
THE MISSOURI PERSECUTIONS
CHAPTER I.
THE FACTS IN WHICH THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD
ITS ORIGIN.
The story of the persecutions endured by the Latter-day Saints in
Missouri, one of the sovereign States of the United States of America,
properly begins with the advent of a mission to the Lamanites,[A] at
Independence, Missouri, in the winter of 1830. But in order that those
not acquainted with the history of The Church may understand how there
came to be a mission to the Lamanites in 1830, and how there came to be
a Church of Jesus Christ of Latter-day Saints to be persecuted, I think
it proper to state briefly those facts in which The Church had its
origin.
[Footnote A: American Indians]
I know the story has often been told--so often indeed that all novelty
in relation to it has long since passed away. But in history there
are certain foundation facts that are as essential to the right
understanding of some particular phase of history as the employment of
the first principles of the science of mathematics is to the solution
of some particular problem in algebra; and the historical writer is as
much bound to state those foundation facts as the mathematician is to
use the first principles of his science in the solution of his problem.
In the present instance, however, though I deem it necessary to tell
again such a well known story as the rise of The Church, I shall
attempt no embellishment of it; nor shall I deal with the religious
condition of the world at the time of the origin of The Church with
any view to establish the probability of the story; nor stop to call
attention to the reasonableness and strength of it; nor the evidences
of its truth, or necessity, although the temptation to do this is
always strong whenever the facts of that story are passed before me in
review. I shall content myself on this occasion with a mere statement
of the facts, such as an annalist might make, without any further
consideration of them whatsoever; and this because such a statement
will serve my present purpose.
Joseph Smith, the man who, under the direction of God, was the founder
of The Church, was born at the little village of Sharon, Windsor
County, in the State of Vermont, on the 23rd of December, in the year
of our Lord 1805.
When he was ten years of age the Smith family moved from Vermont to the
State of New York, settling in Palmyra, Wayne County. Four years later
the family moved a few miles south to the town of Manchester, Ontario
County.
Here, in the spring of 1820, a great religious revival agitated the
community, and Joseph Smith was much affected by it.
In the course of this religious excitement he was much perplexed over
the discussion and strifes of the different Christian sects, and often
wondered how it was that the Church of Christ could be so divided into
contending factions. "I found," he said some years later when writing
his recollections of those early days of his religious experience--"I
found that there was a great clash in religious sentiment; if I went to
one society they referred me to one plan, and another to another--each
one pointing to his own particular creed as the _summum bonum_ of
perfection. Considering that all could not be right, and that God could
not be the author of so much confusion, I determined to investigate the
subject more fully, believing that if God had a Church it would not be
split up into factions, and that if he taught one society to worship
one way and administer in one set of ordinances, he would not teach
another principles which were diametrically opposed." [B]
[Footnote B: From a letter to Mr. John Wentworth, written in 1842. Mr.
Wentworth at the time was the editor of the _Chicago Democrat_.]
In the midst of these perplexities Joseph's attention was called to the
first chapter of the epistle of James, where it is written: "If any of
you lack wisdom, let him ask of God, that giveth to all men liberally,
and unbraideth not; and it shall be given him."
This instruction the youth determined to follow, and accordingly
repaired to a secret place in the woods near his father's house, where
he called upon God for wisdom.
While so engaged he was seized upon by some power of darkness which
threw him violently to the ground, and it seemed for a time that he
was doomed to sudden destruction. It was no imaginary power, but some
actual being from the unseen world who thus seized him. His tongue for
a time was bound that he could not speak; darkness gathered about him;
but, exerting all his powers, he called upon God to deliver him out of
the hands of his enemy, and at the very moment he was ready to give up
in despair and abandon himself to destruction, he beheld a pillar of
light immediately over his head descending towards him. Its brightness
was above that of the sun at noonday, and no sooner did it envelop him
than he was freed from the enemy who had held him in his power.
When the light rested upon him he beheld within it two personages
standing above him in the air, whose brightness and glory defied all
description. They exactly resembled each other in form and features.
One of them, pointing to the other, said:
"JOSEPH, THIS IS MY BELOVED SON, HEAR HIM."
As soon as the youth gained his self-possession, he asked the personage
to whom he was thus introduced, which of all the religious sects was
right, that he might join it.
He was answered that none of the sects were right; that their creeds
were an abomination to God; that their professors were corrupt; that
they drew near to God with their lips but their hearts were far removed
from him; that they taught for doctrine the commandments of men; that
they had a form of godliness but denied the power thereof; and he was
strictly commanded to join none of them: but was informed that at some
future time the fullness of the Gospel would be made known to him.[C]
[Footnote C: Letter to Mr. John Wentworth, 1842.
I cannot refrain at this point from calling attention, at least in a
foot note, to the importance of this great vision which lies at the
very foundation of what the world calls "Mormonism."
At a glance it gives the reason for the existence of the Church
of Jesus Christ of Latter-day Saints; and also the reason for the
proclamation of the new dispensation of the Gospel it presents to the
world.
It makes known the awful fact that the Gospel was not on the earth
at that time; that none of the churches were acknowledged of God as
his; that divine authority to preach and administer the ordinances of
salvation was not among men. Therefore if men were to have the Gospel
of Jesus Christ it must be restored from heaven; the Church of Christ
must be again established; divine authority must be renewed.
Moreover, this splendid vision dispelled the vagaries that men had
conjured up in respect to the person of Deity. Instead of being a
personage without body, parts or passions, it revealed the fact that he
had both body and parts, that he was in the form of man, or, rather,
that man had been made in his image.
The vision clearly proves that the Father and Son are distinct persons,
and not one person as the Christian world believes. The oneness of the
Godhead, so frequently spoken of in scripture, must therefore relate to
oneness of sentiment and agreement in purpose--to likeness.
The great revelation swept away the rubbish of human dogma, tradition
and speculation that had accumulated in all the ages since Messiah's
personal ministry on earth, by announcing that God did not acknowledge
any of the sects of Christendom as his Church, nor their creeds as his
gospel. Indeed, the Lord himself declared that they taught for doctrine
the commandments of men. Thus the ground was cleared for the planting
of the truth.
The vision showed how mistaken the Christian world was in claiming that
all revelation had ceased--that God would no more reveal himself to man.
The vision created a witness for God on the earth: a man lived who
could say to some purpose that God lived and that Jesus was the Christ,
for he had seen and talked with them. Thus was laid anew the foundation
for faith in God.--_Roberts_.]
This heavenly visitation Joseph Smith related to many of his
acquaintances, including some sectarian ministers, who generally
disbelieved his story and ridiculed him for telling it; all said
inspired dreams and revelations from God were no more to be expected.
After an interval of three years Joseph Smith again received a heavenly
visitant. On the 21st of September, 1823, after having retired to his
chamber, he betook himself to prayer, seeking to know his standing
before the Lord. While so engaged his room began to be filled with
beautiful light, in the midst of which he beheld a personage who
announced himself to be Moroni, one of the ancient prophets of the
western hemisphere, now raised from the dead, and made an angel of God.
He said he was sent from the Divine Presence to reveal the existence
of an ancient record engraven upon plates of gold, giving an account
of the origin of the American Indians; of God's hand-dealings with
their forefathers; of the rise and fall of their civilization; of the
ministry of the Lord Jesus Christ among them after his resurrection
from the dead and of the establishment of the Christian religion and
the Church of God in their midst.
Joseph Smith was also informed that this record was concealed in a hill
not far distant; and that with it would be found a Urim and Thummim,[D]
consisting of two stones fastened in silver bows attached to a
breast-plate, by means of which the record could be translated through
the power of God. The Prophet then beheld in a vision the hill where
the plates were hidden.
[Footnote D: Those who would be informed concerning the Urim and
Thummim and its use among the ancients, should consult the following
scriptures: Ex. 28:30; Lev. 8:8; Deut. 33:8; Ezra 2:63; Neh. 7:65; Num.
17:21; I Sam. 28:6.]
When this vision was passed the angel quoted a number of ancient
prophecies relating to the gathering of Israel in the last days, and
the judgments of God upon the wicked, all of which he declared would
soon be fulfilled.[E] The angel visited him three times during that
same night, repeating to him each time the message he first announced.
[Footnote E: The passages quoted are as follows: Malachi, part of
chapter 3. (most likely the first part); Malachi, chapter 4; Isaiah 11;
Acts 3:22, 23; Joel 2:28-32.]
The next day Moroni again appeared to him when he was crossing a field,
and announced to him once more the message of the night before, and
instructed the youth to make a confidant of his father, Joseph Smith,
Sen., and make known to him the visitations he had received and the
things revealed, which the youth promptly and gladly did, and from that
hour received consolation and encouragement from his father.
The same day, namely, 22nd of September, 1823, Joseph Smith went to the
place where the record was deposited--called by Moroni, Cumorah--and
there in a rude stone box, the crowning cover of which he could see
above the surface of the hillside, he found the record, together with
the Urim and Thummim.
Moroni appeared to him again while he was viewing the sacred treasure,
and forbade him taking the plates from their place of concealment, as
the time had not yet come for him to take possession of them. He was
required to meet the angel at that place in one year from that time,
and from year to year, until the time should come for the record to be
given to him for translation.
These annual visits at Cumorah continued until the 22nd of September,
1827, when the plates were committed to his keeping with instructions
to translate them. He received a strict commandment to show them to no
man, except such as God would appoint to see them, and bear witness of
their existence and the truth of what they contained; nor was he to
have any other object in view in obtaining and translating the record
than the glory of God and the establishment of his Church in the earth.
With the assistance of a man of the name of Martin Harris, and another
of the name of Oliver Cowdery, the latter acting as his scribe, Joseph
translated the record in about two years and a half, and published it
at Palmyra, New York, early in the spring of 1830.
The stone box in which the record had been preserved, and the record
itself, is thus described by Joseph Smith:
Convenient to the village of Manchester, Ontario County, New York,
stands a hill of considerable size, and the most elevated of any in
the neighborhood. On the west side of this hill, not far from the
top, under a stone of considerable size, lay the plates, deposited in
a stone box. This stone was thick and rounding in the middle on the
upper side, and thinner towards the edges, so that the middle part of
it was visible above the ground, but the edge all round was covered
with earth. Having removed the earth, and obtained a lever, which I
got fixed under the edge of the stone, and with a little exertion
raised it up, I looked in, and there indeed did I behold the plates,
the Urim and Thummim and the breast-plate, as stated by the messenger.
The box in which they lay was formed by laying stones together in
some kind of cement. In the bottom of the box were laid two stones
crossways of the box, and on these stones lay the plates, and the
other things with them.[F]
[Footnote F: Millennial Star, Supplement to Vol. 14, p.6.]
These records were engraven on plates which had the appearance of
gold; each plate was six inches wide and eight inches long, and not
quite so thick as common tin. They were filled with engravings, in
Egyptian characters, and bound together in a volume as the leaves of
a book, with three rings running through the whole. The volume was
something near six inches in thickness, a part of which was sealed. The
characters on the unsealed part were small, and beautifully engraved.
The whole book exhibited many signs of antiquity in its construction
and much skill in the art of engraving.[G]
[Footnote G: Letter to Mr. Wentworth.]
The following is a summary of this interesting record as given by the
Prophet in his letter to Mr. Wentworth:
In this important and interesting book the history of ancient America
is unfolded, from its first settlement by a colony that came from
the Tower of Babel, at the confusion of languages, to the beginning
of the fifth century of the Christian era. We are informed by these
records that America in ancient times had been inhabited by two
distinct races of people. The first was called Jaredites and came
directly from the Tower of Babel. The second race came directly
from the city of Jerusalem, about six hundred years before Christ.
They were principally Israelites, of the descendants of Joseph. The
Jaredites were destroyed about the time that the Israelites came from
Jerusalem, who succeeded them in the inheritance of the country. The
principal nation of the second race fell in battle towards the close
of the fourth century (A.D.) The remnant are the Indians that now
inhabit this country. This book also tells us that our Savior made
his appearance upon this continent after his resurrection; that he
planted the gospel here in all its fullness, and richness, and power,
and blessing; that they had apostles, prophets, pastors, teachers and
evangelists; the same order, the same priesthood, the same ordinances,
gifts, powers and blessings, as were enjoyed on the eastern continent;
that the people were cut off in consequence of their transgressions;
that the last of their prophets who existed among them were commanded
to write an abridgment of their prophecies, history, etc., and to hide
it up in the earth, and that it should come forth and be united with
the Bible for the accomplishment of the purposes of God in the last
days.
The Book of Mormon was not brought forth without serious opposition.
The commandment not to show the plates to anyone except those whom God
should appoint to be witnesses of their existence and their truth,
necessarily enjoined secrecy upon Joseph Smith, and involved more or
less of mystery in his movements; and yet it became necessary for
some to know of his having the records, or else how could he obtain
the necessary assistance to translate them? These prohibitions upon
the Prophet and the necessary secrecy they involved, gave rise to a
perfect flood of misrepresentations and slanders; enemies pursued
him at every turn; the vilest calumnies were circulated both with
respect to himself and his family; they were charged with the grossest
ignorance, superstition, idleness, and all things that go to the
making of vicious and low characters; and yet it is evident from the
testimony of those who personally knew them, that the Smiths, while
poor, were nevertheless people of upright lives, kind neighbors, and
good citizens. This is not said for the purpose of claiming for Joseph
Smith exemption from many boyish follies, and the common weaknesses of
humanity--the existence of these weaknesses, in fact, he himself freely
admits and deplores; and as much has been made of his own admissions
on that head, I think it proper that what he has said upon the subject
should be given in full, and hence I republish here a letter of his to
Oliver Cowdery which the Prophet wrote upon hearing that Cowdery, in
1834, was about to publish a series of letters on the subject of "Early
Scenes in the Church." Following is the letter:
_Oliver Cowdery:_
DEAR BROTHER: Having learned from the first number of the _Messenger
and Advocate,_ that you were not only about to "give a history of the
rise and progress of the Church of the Latter-day Saints," but that
said history would necessarily embrace my life and character, I have
been induced to give you the time and place of my birth; as I have
learned that many of the opposers of those principles which I have
held forth to the world, profess a personal acquaintance with me,
though when in my presence, represent me to be another person in age,
education, and stature, from what I am.
I was born (according to the record of the same, kept by my parents)
in the town of Sharon, Windsor County, Vermont, on the 23rd of
December, 1805.
At the age of ten my father's family removed to Palmyra, New York,
where, and in the vicinity of which, I lived, or made it my place of
residence, until I was twenty-one; the latter part in the town of
Manchester.
During this time, as is common to most or all youths, I fell into many
vices and follies; but as my accusers are and have been forward to
accuse me of being guilty of gross and outrageous violations of the
peace and good order of the community, I take the occasion to remark
that, though as I have said above, "as is common to most, or all,
youths, I fell into many vices and follies," I have not, neither can
it be sustained, in truth, been guilty of wronging or injuring any
man or society of men; and those imperfections to which I allude, and
for which I have often had occasion to lament, were a light, and too
often, vain mind, exhibiting a foolish and trifling conversation.
This being all, and the worst, that my accusers can substantiate
against my moral character, I wish to add that it is not without a
deep feeling of regret that I am thus called upon in answer to my own
conscience, to fulfill a duty I owe to myself, as well as to the cause
of truth, in making this public confession of my former uncircumspect
walk, and trifling conversation and more particularly, as I often
acted in violation of those holy precepts which I knew came from God.
But as the "Articles and Covenants" of this Church are plain upon
this particular point, I do not deem it important to proceed further.
I only add, that I do not, nor never have, pretended to be any other
than a man "subject to passion," and liable, without the assisting
grace of the Savior, to deviate from that perfect path in which all
men are commanded to walk.
By giving the above a place in your valuable paper, you will confer a
lasting favor upon myself, as an individual, and, as I humbly hope,
subserve the cause of righteousness.
I am, with feelings of esteem, your fellow-laborer in the Gospel of
our Lord, JOSEPH SMITH.
It is clear from this letter that Joseph Smith, while acknowledging
his imperfections, does not accuse himself of any dark crimes of a
nature to disqualify him for his subsequently exalted station or the
great work to which he was called. He goes no further than to confess
to lightness and vanity of mind, resulting in "a foolish and trifling
conversation;" but even that, on account of his quick conscience and
innocent life, occasioned him much remorse.
While the Book of Mormon was in process of translation, namely, in May,
1829, the question of baptism came up between Joseph Smith and Oliver
Cowdery. They repaired to the woods to inquire of the Lord concerning
it, when an angel from heaven appeared to them and announced himself to
be John the Baptist, of the New Testament, now raised from the dead,
and sent to them by the Apostles Peter, James and John, under whose
direction he acted, to confer upon them the Aaronic Priesthood.[H] He
placed his hands upon their heads and said:
[Footnote H Elsewhere the writer has said concerning this event:
"When the work reached that stage of development that men could be
taught repentance, and receive baptism for the remission of sins, who
so qualified or who with more propriety could be sent to deliver the
keys of the priesthood that is especially appointed to cry repentance
and administer baptism, than _the_ teacher of repentance and _the_
Baptist?"--_New Witness for God, p. 221._]
Upon you, my fellow servants, in the name of Messiah, I confer
the Priesthood of Aaron, which holds the keys of the ministration
of angels and of the gospel of repentance, and of baptism for the
remission of sins, and this shall never be taken from the earth
until the sons of Levi do offer again an offering unto the Lord in
righteousness.
They were then commanded to each baptize the other, which they did, and
thus baptism for the remission of sins, under divine authority, was
again commenced on earth. This ordination received under the hands of
the angel gave them the right and power to preach the gospel, call men
to repentance, and baptize them for a remission of their sins. This
they began to do and in a short time quite a number had been baptized.
Soon after this first ordination, namely, some time in the month of
June, 1829, Joseph Smith and Oliver Cowdery were again visited by
angels. The ancient Apostles Peter, James and John came to them on the
banks of the Susquehanna River, between Harmony, Susquehanna County,
and Colesville, Broome County, and conferred upon them the holy
Apostleship, the keys of the higher or Melchisedek Priesthood, which
gave them power not only to preach the gospel and administer baptism,
but to lay on hands for the Holy Ghost, together with right to all the
offices in The Church. This Priesthood gave them power to organize The
Church, set in order the affairs thereof in all the world, and preside
over it as God's representatives.
The authority of God thus restored to earth, the way was prepared for
the organization of The Church. Still the young men to whom had been
entrusted these great powers waited further direction from the Lord,
and did not proceed with so great an undertaking until he commanded
them.
At length the commandment came, and the 6th day of April, 1830, was
appointed as the day on which to effect the organization of The Church.
A number of the people who had been baptized met with Joseph Smith and
Oliver Cowdery, on the day appointed, at the house of Peter Whitmer,
Sen., in Fayette, Seneca County, New York, to effect that organization.
The meeting was opened by solemn prayer, after which, according to
previous instructions from the Lord, the Prophet Joseph called upon
the brethren present to know if they would accept himself and Oliver
Cowdery as their teachers in religion, and if they were willing that
they should proceed to organize The Church according to the commandment
of the Lord. To this the converts to the faith consented by unanimous
vote. Joseph then ordained Oliver an Elder of the Church of Jesus
Christ; after which Oliver ordained Joseph an Elder of said Church. The
sacrament was administered, and those who had been previously baptized
were confirmed members of The Church, and received the Holy Ghost by
the laying on of hands. Some enjoyed the gift of prophecy, and all
rejoiced exceedingly.
While The Church was yet assembled a revelation was received from the
Lord, directing that a record be kept, and that in it Joseph Smith be
called a Seer, a Translator, a Prophet, and an Apostle of Jesus Christ,
an Elder of The Church; and The Church was commanded to give heed to
all his words and commandments which he should receive from the Lord,
accepting his word as the word of God in all patience and faith. On
condition of their doing this, the Lord promised them that the gates
of hell should not prevail against The Church; but on the contrary he
would disperse the powers of darkness before them, and shake the very
heavens for their good.
In addition to the ordination of Joseph and Oliver to be Elders in The
Church, as stated above, other brethren were called and ordained to
different offices in the Priesthood as the Spirit directed. "And after
a happy time," says the Prophet, "spent in witnessing and feeling for
ourselves the power and blessings of the Holy Ghost, through the grace
of God bestowed upon us, we dismissed with the pleasing knowledge that
we were now individually, members of, and acknowledged of God, The
Church of Jesus Christ, organized in accordance with commandments and
revelations given by him to ourselves in the last days, as well as
according to the order of The Church as recorded in the New Testament."
On Sunday, the 11th of April, the public ministry of The Church may
be said to have begun. Oliver Cowdery on that day preached the first
public discourse of the new dispensation then opening. Of the nature
of the discourse we know little or nothing. The meeting was held by
previous appointment at the house of Mr. Peter Whitmer, in Fayette, and
was largely attended by people of the neighborhood, and the preaching
was certainly successful, as upon the same day, and doubtless as a
result of the explanations, teachings, doctrines and spirit of the
discourse, a number came forward for baptism, and a few days later a
number more--thirteen in all. And so the work grew and prospered.
Fayette, in Seneca County, New York, and Colesville, Broome County,
in the same State, were the centers of activity for The Church in
those early days. In both places meetings were occasionally held, and
baptisms were frequent, in the clear, beautiful waters of Seneca Lake.
What historical associations will yet gather about these localities!
Fayette! Seneca Lake! I venture to predict that these places will
in the ages to come be as famous as Capernaum and Lake Gennesaret.
The latter were the scenes of Christ's early ministry. The former
the scenes of Joseph Smiths. The latter were identified with the
Dispensation of the Meridian of Time. The former with the Dispensation
of the Fullness of Times. Capernaum and Gennesaret are associated with
memories of the Christ, with Simon Peter, with John, with Andrew and
Nathaniel, and Mary of Magdala. Fayette and Seneca with Joseph Smith,
with Oliver, with David Whitmer, with Joseph Knight and Newel, his
son, with Emily Coburn and others. Gennesaret was but the widening
of the Jordan; Seneca but one of the river valleys once occupied and
modified by the glaciers which in ancient times filled that land.[I]
The site of the ancient Capernaum is now unknown; so, too, the Fayette
of our Church history is no more; but of the latter as of the former,
and of Seneca as of Gennesaret it may be said: If every vestige of
human habitation should disappear from beside it, and the jackal and
the hyena should howl about the shattered fragments where Joseph once
taught, yet the fact that he chose it as the scene of his ministry will
give a sense of sacredness and pathos to its lovely waters till Time
shall be no more.
[Footnote I: Enc. Brit., Art. New York.]
On the first of June The Church held its first conference as an
organized body. At that conference--held in Fayette--more brethren
were ordained to the various offices of the Priesthood; a number who
had been baptized were confirmed; the sacrament was administered, and
many spiritual manifestations were enjoyed, such as beholding heavenly
visions and prophesying.
Thus The Church was organized and well started upon its career, the
history of which was to be so thrilling; the success of which was to be
so great; and the final victory of which over every opposing power is
assured by the promises of God.
CHAPTER II.
THE MISSION TO THE LAMANITES.
The Book of Mormon, the coming forth of which has already been
detailed, contains many promises to the Lamanites--that is, to the
American Indians, whom it reveals to be the remnants of mighty nations
that once inhabited the Americas, and also proclaims them to be
descendants of the house of Israel. Their present fallen state arises
from their departure from the ways of the Lord, and the instructions
and doctrines of their ancient prophets; the very blackness of their
skin is the result of God's curse upon them for their unrighteousness;
yet are they promised that they shall know their origin--the favored
race from which they are descended; it is promised that the gospel of
Jesus Christ shall be declared among them, and they shall regard it as
a blessing from the hand of the Lord; "and their scales of darkness
shall begin to fall from their eyes, and many generations shall not
pass away among them save they shall be a white and delightsome
people." [A] It is promised that Zion, the New Jerusalem, shall be
built upon the land of their fathers--the Americas--which, according
to the Book of Mormon, is a land especially dedicated to the seed of
Joseph, of Egyptian fame, the son of Jacob, "and they are the ten
thousands of Ephraim, and they are the thousands of Manasseh;" and
in this great work of building up the Zion of God, the Lamanites are
assigned a special part, which will be a manifestation of God's favor
towards them.[B]
[Footnote A: II Nephi, chap. 30.]
[Footnote B Book of Mormon, Ether 13, and III Nephi 20.]
Very naturally, of course, those who accepted the Book of Mormon as
true, possessed a lively interest in this people, that is, in the
Lamanites; and anxiously looked forward to the commencement of the
fulfillment of the words of their ancient prophets concerning them; and
hence at the close of a conference held in the last days of September,
and which also extended into the early days of October, "a great
desire," says the Prophet, "was manifested by several elders respecting
the remnants of the house of Joseph--the Lamanites residing in the
west--knowing that the purposes of the Lord were great to that people,
and hoping that the time had come when the promises of the Almighty
in regard to that people were about to be accomplished, and that they
would receive the gospel and enjoy its blessings. The desire was so
great that it was agreed upon that we should inquire of the Lord as
to the propriety of sending some of the elders among them, which we
accordingly did." [C]
[Footnote C Millennial Star, (Supplement), Vol. 14, p. 44.]
The result of this inquiry was a revelation in which Oliver Cowdery,
Peter Whitmer, Parley P. Pratt and Ziba Peterson were called to go on
a mission to the Lamanites who then inhabited the western states and
the Indian Territory. On their journey westward the Indian missionaries
stopped at Kirtland, Ohio, where they converted a number of people to
the gospel, and organized a branch of The Church.
It was here that Sidney Rigdon, a somewhat noted Campbellite preacher,
resided and had a large following. These Campbellites, or Disciples of
Christ, as they preferred to be called, were reformed Baptists: that
is, in addition to believing that immersion is the only acceptable mode
of baptism, they also taught that baptism, when preceded by true faith
in God and sincere repentance, was "for the remission of sins;" and
that forgiveness of sins really followed every proper baptism. It was
on the occasion of this visit of the Indian missionaries to Kirtland,
that Sidney Rigdon first heard of Joseph Smith and Mormonism; and the
first time he ever saw the Book of Mormon was when young Parley P.
Pratt, himself formerly a Campbellite preacher, presented a copy of
it to him to read. I think it important to make this statement here,
because it has been asserted that Sidney Rigdon had much to do with
producing the Book of Mormon; the theory of some being that it was he
who stole from a printer in Pittsburg--a Mr. Patterson--a manuscript
story written by a sort of harebrained, retired minister, of the name
of Solomon Spaulding; and that, after making some changes in the text,
he then connived with Joseph Smith to palm it off upon the world
as a new revelation from God--a theory which, in addition to being
absolutely untrue, always was inadequate as an explanation of the
origin of the Book of Mormon, and is now quite generally abandoned,
since the manuscript of Solomon Spaulding most unexpectedly came to
light in 1884, verbatim copies of which have been widely published;
the original now being in Oberlin College, in the State of Ohio. It
needs only a perusal of the "Manuscript Found" to satisfy anyone
that it never could in the remotest manner have suggested the Book
of Mormon, or any part of it; while the fact that Sidney Rigdon knew
nothing of the Book of Mormon until Parley P. Pratt presented it to him
at Kirtland, Ohio, on the occasion above referred to, is a complete
refutation of the idle stories that he was associated with Joseph Smith
in writing the Book of Mormon.
Sidney S. Rigdon was born in St. Clair Township, Allegheny County,
Pennsylvania, on the 19th of February, 1793, and was the youngest son
of William and Nancy Rigdon. On his father's side his forefathers
were English; on his mother's, Irish. In his youth and early
manhood he followed the vocation of a farmer and tanner. At the age
of twenty-five he became associated with a Baptist society, and
possessing a natural gift of oratory he drifted into the ministry of
that society. He seems to have been much in doubt as to the Baptist
church possessing the fullness of the truth, and he at last severed
his connection with it and joined in the reform movement inaugurated
by one Alexander Campbell, of Bethany, Virginia, founder of the church
of the "Disciples," or "Christians." This new religious movement was
very successful in what was called the Western Reserve, that region of
country lying south of Lake Erie, and constituting the present State
of Ohio. It derived its name, Western Reserve, from the fact that the
State of Connecticut in ceding its claims upon western lands reserved
to itself this magnificent tract for the purposes of a school fund.
Among the settlers on this Western Reserve, I repeat, the doctrines of
faith, repentance and baptism for the remission of sins, preached by
Alexander Campbell, Sidney S. Rigdon, Parley P. Pratt and others, as
the cardinal doctrines of Christianity, and the means provided in the
gospel for man's salvation, had great success. Sidney Rigdon's labors
in this new ministry led him to settle at Kirtland, where he had a
large congregation, the members of which, in addition to accepting the
primitive faith and ordinances referred to above, were also trying
to carry out that order of things incidentally mentioned in the
early Christian writings,[D] namely, none of them said that which he
possessed was his own; but they had all things in common.
[Footnote D: Acts 4:32-37.]
Such was the state of affairs in Kirtland, and with Sidney Rigdon, when
Parley P. Pratt and his associates arrived there in the fall of 1830,
and presented the Book of Mormon to him, and preached the gospel of the
Dispensation of the Fullness of Times.
Here it may not be amiss to speak a word with reference to the
character of Sidney Rigdon. His subsequent prominence in The Church,
both the good and the injury he did it, warrant my doing so, and will
doubtless be a key to his conduct. That he possessed talents of an
extraordinary nature goes without saying, especially in the line of
public speaking. Few men in The Church, perhaps none, have possessed
the gift of oratory to an equal degree; spontaneous, fervid, rapid,
brilliant, captivating; abounding in flights of fancy, rich in coloring
and original in its wealth of historical illustration, which his wide
and various reading made possible. It can well be imagined how one so
gifted would be useful in the work just beginning to come forth through
the instrumentality of Joseph Smith--what a welcome the young Prophet
would give to such a help-meet, and what influence he would have in The
Church then struggling into existence. The Prophet could receive the
word of the Lord through the Urim and Thummim, and by the visitation
of angels; but at that time he was evidently lacking in ability to
expound it or show that what he brought forth was in harmony with the
predictions of ancient prophets, a part of a great whole, and admirably
dovetailed into the general purposes and designs of God. Neither his
powers of expression nor his historical information fitted him for this
task. Whatever his abilities in the later years of his ministry, in
the earlier days of it he was somewhat slow of speech. He was as Moses
waiting for Aaron, and that Aaron, that spokesman, he found in Sidney
Rigdon, and bade him welcome.
But talented as Sidney Rigdon was, moral, too, and spiritually minded
and sincere as we believe him to have been in these early days of
his career, he possessed traits of character which neutralized to a
very great extent his great abilities. He was vain of his talents;
vainglorious of his importance; too proud of what he regarded as his
sacrifices for the truth. The very qualities which made him brilliant
prevented him from being profound. The fervid imagination which
enabled him to clothe with such splendid imagery his speech, made him
a dangerous man when called to act with reference to stern and often
disagreeable and prosy realities. He was constitutionally unsound.
Remarkably gifted in one or two directions, he was markedly deficient
in others. He was wanting in soundness of judgment, steadiness of
purpose, a high sense of honor. He was moody, petty, jealous, selfish;
and in a word, lacked that mysterious quality so well expressed by
the phrase, "weight of character." But with all his imperfections
he was useful, and for many years was faithful and devoted to the
Prophet and the work of God. He was an instrument in the hands of
the Almighty through whom was accomplished much good. He endured
much for the truth's sake--persecution, poverty, imprisonment, mob
violence, almost death. For such men, whatever may be their defects of
character,--especially when such defects are constitutional, the effect
of temperament--we can have but the kindest sentiments; and only make
mention of such defects as they may have possessed in order to bring to
pass a proper understanding of events with which they were associated.
At Kirtland, Frederick G. Williams, who subsequently occupied an
important station in The Church--counselor to the Prophet Joseph in the
First Presidency--was also baptized. He volunteered to accompany the
Indian missionaries on their journey westward.
The Indian missionaries arrived at Independence, Missouri, in
midwinter. Independence was then a frontier town; one of the outposts
of Anglo-American advancement westward. It was on the line that
divided our frontier from the possessions of the red man west of the
great Missouri River; and it can be very well understood that its
civilization was not of the highest order. Here had drifted many
outcasts from society, and there was, at the time of which we are
writing, very little regard for God, religion, refinement, or for
civilization. As the Indian missionaries were destitute and weary from
the extended journey on foot through what, at that time, was at best
but a sparsely-settled country, and very much of it wilderness--it was
arranged that two of the company who had been tailors should obtain
work at their trade in Independence, while the three others should
cross the frontier line and enter the reservation occupied by the
Shawnees and the Delaware Indians.
The chief of the Delawares, who is described by Elder Parley P. Pratt
as a "venerable looking man," and the "sachem of ten nations or
tribes," called together some forty chief men of his people, and to
these Oliver Cowdery delivered, in substance, the following message:
Aged Chief and Venerable Council of the Delaware nation: We are glad
of this opportunity to address you as our red brethren and friends. We
have traveled a long distance from towards the rising sun to bring you
glad news; we have traveled the wilderness, crossed the deep and wide
rivers, and waded in the deep snows, and in the face of the storms of
winter, to communicate to you great knowledge which has lately come to
our ears and hearts; and which will do the red man good as well as the
pale face.
Once the red men were many; they occupied the country from sea to
sea--from the rising sun to the setting sun; the whole land was
theirs; the Great Spirit gave it to them, and no pale faces dwelt
among them. But now they are few in numbers; their possessions are
small, and the pale faces are many.
Thousands of moons ago, when the red man's forefathers dwelt in peace
and possessed this whole land, the Great Spirit talked with them and
revealed his law and his will, and much knowledge to their wise men
and prophets. This they wrote in a book; together with their history,
and the things which should befall their children in the latter days.
This book was written on plates of gold, and handed down from father
to son for many ages and generations.
It was then that the people prospered, and were strong and mighty;
they cultivated the earth; built buildings and cities, and abounded in
all good things, as the pale faces now do.
But they became wicked: they killed one another and shed much blood;
they killed their prophets and wise men, and sought to destroy the
book. The Great Spirit became angry, and would speak to them no more;
they had no good and wise dreams; no more visions; no more angels
sent among them by the Great Spirit; and the Lord commanded Mormon
and Moroni, their last wise men and prophets, to hide the book in the
earth that it might be preserved in safety, and be found and made
known in the latter day to the pale faces who should possess the
land; that they might again make it known to the red men; in order to
restore them to the knowledge of the will of the Great Spirit and to
his favor. And if the red men would then receive this book and learn
the things written in it, and do according thereunto, they should be
restored to all their rights and privileges; should cease to fight and
kill one another; should become one people: cultivate the earth in
peace, in common with the pale faces, who are willing to believe and
obey the same book, and be good men and live in peace. Then should the
red men become great, and have plenty to eat and good clothes to wear,
and should be in favor with the Great Spirit and be his children,
while he would be their Great Father, and talk with them, and raise up
prophets and wise and good men amongst them again, who should teach
them many things.
This book, which contained these things, was hid in the earth by
Moroni, in a hill called by him Cumorah, which hill is now in the
State of New York, near the village of Palmyra, in Ontario County.
In that neighborhood there lived a young man named Joseph Smith,
who prayed to the Great Spirit much, in order that he might know
the truth; and the Great Spirit sent an angel to him, and told him
where this book was hidden by Moroni; and commanded him to get it. He
accordingly went to the place, and dug in the earth, and found the
book written on gold plates.
But it was written in the language of the forefathers of the red men;
therefore this young man, being a pale face, could not understand it;
but the angel told him and showed him, and gave him knowledge of the
language and how to interpret the book. So he interpreted it into the
language of the pale faces, and wrote it on paper, and caused it to
be printed, and published thousands of copies of it among them; and
then sent us to the red men to bring some copies of it to them, and to
tell them this news. So we have now come from him, and here is a copy
of the book, which we now present to our red friend, the chief of the
Delawares, and which we hope he will cause to be read and known among
his tribe; it will do them good.
To these remarks the Indian chief made the following reply:
We feel truly thankful to our white friends who have come so far, and
been at such pains to tell us good news, and especially this news
concerning the book of our forefathers; it makes us glad in here,
[placing his hand on his heart]. It is now winter, we are new settlers
in this place; the snow is deep, our cattle and horses are dying, our
wigwams are poor; we have much to do in the spring--to build houses,
and fence and make farms; but we will build a council house, and meet
together, and you shall read to us and teach us more concerning the
book of our fathers and the will of the Great Spirit.[E]
[Footnote E: Autobiography of Parley P. Pratt, ch. 8.]
The interest awakened among the Indians by the brethren aroused the
jealousy of sectarian missionaries who were also at work among this
tribe. They falsely charged the Elders with disturbing the peace, and
through their influence with the Indian agents, secured the banishment
of the Mormon mission from the reservation.
The Indian missionaries, after their banishment, met with their
brethren at Independence, on the 14th of February, 1831, for
consultation as to their future movements. It was finally agreed by
the meeting that Parley P. Pratt should return to Ohio, and report
their labors to the Prophet. Elder Pratt immediately set out upon this
long journey, and after enduring much fatigue and sickness, he arrived
early in the spring at Kirtland, where he found the Prophet Joseph
Smith, to whom he reported the labors of himself and companions.
How Joseph Smith came to be in Ohio at this particular time is
of some interest. After joining The Church at Kirtland under the
ministrations of Oliver Cowdery, Parley P. Pratt and others, Sidney
Rigdon, in company with Edward Partridge (who had not yet received
baptism), determined upon a personal visit to the Prophet in New York.
They arrived at Fayette, New York, early in the month of December,
and soon thereafter the Prophet received revelations which must have
been a source of great comfort to these brethren. Sidney Rigdon was
declared to have been inspired of God and sent forth to prepare the
way before the coming of the Lord and of Elijah, though he knew it
not. He had baptized by water unto repentance, but those who received
his ministrations did not receive the Holy Ghost; now he was called to
a greater work, and was promised that the baptism of the Holy Ghost,
under his hands, should follow the baptism of the water, even as was
the case with the apostles of old. He was commanded to tarry with
Joseph Smith and assist him in writing and in counseling with him in
relation to the great work that the Lord was bringing forth.
Edward Partridge, who is described by the Prophet as a pattern of
piety, one of the Lord's great men, and, like Nathaniel of old, a man
in whom there was no guile, after some investigation of the truth,
was baptized by the Prophet in Seneca Lake, and was also called by
revelation to the ministry.
The addition of these brethren to The Church greatly strengthened the
ministry; they preached almost daily, and were frequently engaged in
receiving the word of the Lord by revelation and through the revision
of the scriptures; for it had been made known that in consequence of
imperfections in translation in some instances, and the omission of
many plain and precious parts in other instances, the scriptures--the
Old and New Testaments--were imperfect, and hence the necessity for
the revision. Finally the brethren received a commandment that after
they had strengthened The Church in these parts, they should go to
Ohio. The Church in New York was also commanded to gather to Ohio,
which commandment, by the way, is the first one given to The Church to
gather together in this dispensation. Obedient to this commandment,
Joseph Smith, in company with Elders Rigdon and Partridge, and with
his family, about the latter part of January removed to Kirtland,
where he received a hearty welcome, and was there when Parley P. Pratt
arrived from the west with his report of the labors of the Indian
missionaries, as already stated.
What effect this Indian mission report had upon the mind of the
Prophet he has left no word to indicate; but that a deep impression
was made upon him, and that he attached much importance to that
mission, can scarcely be doubted, because of the mighty consequences
which subsequently grew out of it.
Since the departure of the Indian missionaries for the west a very
great amount of knowledge had been revealed concerning the work of
the Lord in the last days. Soon after the arrival of Sidney Rigdon at
Fayette, in New York, as already related, work upon the translation
of scripture was begun, and among the ancient scriptures that were
revealed in the course of this work, was "The Prophecy of Enoch,"
which is alluded to in the writings of Jude,[F] in the New Testament.
According to this "Prophecy of Enoch" the Lord revealed to that
patriarch very much that would take place in the last days, among
which is the following:
[Footnote F: Jude 14, 15 and 16.]
And righteousness and truth will I cause to sweep the earth as with
a flood, to gather out mine own elect from the four quarters of the
earth, unto a place which I shall prepare, a holy city, that my
people may gird up their loins, and be looking forth for the time of
my coming; for there shall be my tabernacle, and it shall be called
Zion, a New Jerusalem. And the Lord said unto Enoch, then shall you
and all your city meet them there, and we will receive them unto our
bosom, and they shall see us, and we shall fall upon their necks, and
they shall fall upon our necks, and we will kiss each other, and there
shall be my abode, and it shall be Zion, which shall come forth out of
all the creations which I have made; and for the space of a thousand
years shall the earth rest.[G]
[Footnote G: Prophecy of Enoch, Pearl of Great Price.]
This is the city also spoken of in the Book of Mormon, to which
reference before has been made.[H]
[Footnote H: Page 24.]
Again, before the Prophet and his companions departed from Fayette, in
the month of January, speaking of the provisions that he would make for
the poor, the Lord said:
I have made the earth rich; and behold it is my footstool, wherefore,
again I will stand upon it; and I hold forth, and deign to give unto
you greater riches, even a land of promise, a land flowing with milk
and honey, upon which there shall be no curse when the Lord cometh:
and I will give it unto you for the land of your inheritance, if you
seek it with all your hearts. And this shall be my covenant with
you, ye shall have it for the land of your inheritance, and for the
inheritance of your children forever, while the earth shall stand, and
ye shall possess it again in eternity, no more to pass away.[I]
[Footnote I: Doc. & Cov. Sec. 380.]
After the Prophet's arrival in Kirtland, the branch of The Church
there in the meantime having increased to about one hundred members,
the elders of The Church were sent out into the surrounding country,
two and two, to preach the gospel; and a promise of a future mission
was given to them in which it was said:
And from this place ye shall go forth into the regions westward; and
inasmuch as ye shall find them that will receive you, ye shall build
up my Church in every region, until the time shall come when it shall
be revealed unto you from on high, when the city of the New Jerusalem
shall be prepared, that ye may be gathered in one, that ye may be my
people and I will be your God.[J]
[Footnote J: Ibid Sec. 42.]
Moreover, in the same revelation, something of the law under which the
holy city is to be built up unto the Lord was revealed, of which we
shall say more in the course of this history.
In the latter part of February a brief revelation was given, making
known that it was the will of the Lord that the elders who had been
sent out to preach in the regions round about should be called
together; and this led to the appointment of a somewhat notable
conference of The Church that was called to meet on the sixth day of
June ensuing. On the 7th of March (1831), the Lord gave a somewhat
lengthy revelation setting forth the judgments that should come upon
the generation in which this new dispensation of the gospel came forth,
in the course of which it is said:
Wherefore I, the Lord, have said, gather ye out from the eastern
lands, assemble ye yourselves together ye elders of my Church; go
ye forth into the western countries, call upon the inhabitants to
repent, and inasmuch as they do repent, build up churches unto me; and
with one heart and with one mind, gather up your riches that ye may
purchase an inheritance which shall hereafter be appointed unto you,
and it shall be called the New Jerusalem, a land of peace, a city of
refuge, a place of safety for the saints of the Most High God; and the
glory of the Lord shall be there, insomuch that the wicked will not
come unto it, and it shall be called Zion.
And it shall come to pass, among the wicked, that every man that will
not take his sword against his neighbor, must needs flee unto Zion for
safety. And there shall be gathered unto it out of every nation under
heaven; and it shall be the only people that shall not be at war one
with another. And it shall be said among the wicked, Let us not go
up to battle against Zion, for the inhabitants of Zion are terrible;
wherefore we cannot stand.[K]
[Footnote K: Doc. & Cov. Sec. 45.]
For a time, however, both the saints who had come from New York in
obedience to the commandment from the Lord, and also the saints in
Ohio, were commanded by revelation to remain in Ohio for the present,
the saints in the latter State being called upon to share their lands
with their eastern brethren. "It must needs be necessary," continues
the revelation, "that ye save all the money that ye can, and that ye
obtain all that ye can in righteousness, that in time ye may be enabled
to purchase land for an inheritance, _even the city._ The place is not
yet to be revealed, but after your brethren come from the east, there
are to be certain men appointed, and to them it shall be given to know
the place, or to them it shall be revealed. And they shall be appointed
to purchase the lands, and to make a commencement to lay the foundation
of the city." [L]
[Footnote L: Doc. & Cov. Sec. 48]
Thus it will be seen that considerable knowledge had been imparted
to The Church concerning "Zion" during the absence of the Indian
missionaries; and as all the revelations indicated that the location
of Zion was in the west, very naturally the interest of The Church was
intense concerning this Indian mission operating on the very western
borders of American civilization.
This brings us to the before mentioned conference, appointed for the
6th of June, 1831.
CHAPTER III.
IN SEARCH OF ZION.
The conference of The Church appointed for the 6th of June assembled
on that date, in Kirtland. It was an occasion of great importance. In
what way it was done is not recorded, but the Prophet in speaking of
the matter says: "The Lord displayed his power in a manner that could
not be mistaken." He further recounts that the Man of Sin was revealed,
and the authority of the Melchisedek Priesthood was manifested and
conferred for the first time upon several of the elders. "It is clearly
evident," says the Prophet, "that the Lord gives us power in proportion
to the work to be done, and strength according to the race set before
us, and grace and help as our needs require."
The day following (June 7th), the Lord, in a revelation given through
the Prophet, appointed the next conference to convene in Missouri,
"upon the land which I will consecrate unto my people, which are a
remnant of Jacob, and them who are heirs according to the covenant.
Wherefore, verily I say unto you, let my servants Joseph Smith, Jr.,
and Sidney Rigdon take their journey as soon as preparations can be
made to leave their homes, and journey to the land of Missouri. And
inasmuch as they are faithful unto me, it shall be made known unto them
what they shall do; and it shall also, inasmuch as they are faithful,
be made known unto them the land of your inheritance."
This announcement caused great joy to the conference. The place for
the Zion of God--the New Jerusalem--was to be made known! It was to be
the land of their inheritance! The city which Enoch, the seventh from
Adam, saw in its splendor--the city of refuge for the righteous in the
last days; the city of peace; the joy of the godly; the terror of the
wicked--this city was to be located, and they were to be instruments
in the founding of it! Small wonder if the thought of it exalted them
until even the weak felt strong, and the strong yet more powerful.
Twenty-eight elders in all were called by name to go in different
directions through the western states, two by two--"preaching by the
way in every congregation, baptizing by water and the laying on of
hands by the water's side." They were to meet in western Missouri in
a conference appointed at that place, and there learn the location of
Zion.
Soon after the close of the conference the elders started upon this
mission, some going on foot, others going part way by stage and
steamboat. The Prophet, in company with Sidney Rigdon, Martin Harris,
Edward Partridge, W. W. Phelps, Joseph Coe, A. S. Gilbert and wife,
left Kirtland for Missouri _via_ Cincinnati and St. Louis.
At Cincinnati the Prophet Joseph had an interview with Rev. Walter
Scott, the associate of Alexander Campbell in founding the sect of
"The Disciples," or "Campbellites." It was with these gentlemen that
Sidney Rigdon was associated in a religious reform movement, to which
reference has already been made. Their design was to re-establish
primitive Christianity. This object they proposed to achieve by
discarding all man-made creeds and accepting the Bible alone--and
especially the New Testament--as the authority and groundwork of
their faith. Their cardinal doctrines were, faith in God and in Jesus
Christ, repentance of sin, and baptism by immersion for the remission
of sins, followed by righteousness of life. This unquestionably was a
good beginning in the way of restoring the primitive Christian faith.
Most of the fundamentals of the Christian faith are here; and if
Sidney Rigdon, as the Lord declared, was sent forth even as John the
Baptist to prepare the way before the Lord Jesus and Elijah--though
he knew it not--then undoubtedly Alexander Campbell and Walter Scott,
who were engaged in the same work, were also sent forth to prepare
the way before the Lord. Certain it is that Alexander Campbell did a
great work among the Protestant sects of the United States in getting
them to turn from the creeds of men to the scriptures; and the elders
of the Church of Jesus Christ of Latter-day Saints have found in the
sect of "The Disciples" more who would listen to their teachings, and a
greater proportion of them who would accept the fullness of the gospel,
than among any other sect. And those among them who have rejected the
fullness of the gospel when it was presented to them, have failed to
understand aright the meaning of the Campbell-Scott-Rigdon reform
movement--they have failed to recognize in that movement merely a
preparation for the incoming of the fullness of the gospel.
That their teaching was not a complete return to the Christianity of
the New Testament ought to have been clear to them, especially to the
originators of the movement. They lacked divine authority--divine
commission from God to administer the sacraments of the gospel. They
baptized only with water for the remission of sins. The baptism
of the Holy Ghost--apparently unknown to them--is equally a vital
part of primitive Christianity, and is as plainly taught in the New
Testament as an essential to salvation as water baptism. They lacked
the organization of the primitive Church--apostles, prophets, bishops,
elders, teachers, deacons, etc., etc.; and especially were they lacking
in the enjoyment of those spiritual gifts of the gospel, so prominent a
characteristic of the primitive Christian Church.
Unfortunately, and very unlike Sidney Rigdon, both Mr. Campbell and
Mr. Scott violently opposed the work of God brought forth by Joseph
Smith. Alexander Campbell, through his "Millennial Harbinger," bitterly
assailed both the Book of Mormon and the character of Joseph Smith; and
Mr. Scott in this Cincinnati interview with the Prophet, opposed the
work strenuously for that it set forth that men accepting the gospel
of Jesus Christ were now entitled to the same spiritual powers and
gifts as were enjoyed in the primitive Church. "Before the close of
our interview," says the Prophet, "he manifested one of the bitterest
spirits against the doctrine of the New Testament, (that these signs
shall follow them that believe, as recorded in the 16th chapter of the
Gospel according to St. Mark), that I ever witnessed among men."
From St. Louis, those who continued in the company of the Prophet made
the journey on foot to Independence, where they arrived about the
middle of July.
In a few days the other elders of this mission through the western
states began to arrive. These men had suffered all the hardships
incident to a long journey performed for the most part on foot through
a sparsely settled country and in the hot summer months; but the
consciousness that they were seeking the place of the city of Zion;
that they had been promised, on condition of their faithfulness, that
its location would be revealed to them; that it should be the land of
their inheritance--sustained them in every trial and made the journey
pleasant to them.
The meeting between these brethren from the eastern states and the
elders of the Indian mission who had remained at Independence since
the departure of Elder Pratt to report their operations to the Prophet
at Kirtland, was a memorable one. Those from the east could tell
their brethren of the west of the expansion of The Church both in
numbers and in doctrine; of the commandment of The Church to gather
from New York to Ohio; of the appointment of a Bishop in The Church;
of the revelation of the prophecy of Enoch, in which they had learned
more about the city of Zion; of the other revelations that had been
given upon that same subject--the city of Zion--the promise of God
to reveal the place where eventually it is to be founded; the laws
that must govern its inhabitants; of the glory which at last it shall
possess; and finally of their God-commanded journey toward the place
where it had been indicated its location was, and all the incidents
that had happened on the way westward. All these and a thousand other
things--their hopes for the advancement of the Kingdom; the peace of
Zion that shall be; the safety, the glory;--all these were interesting
themes for conversation.
Of their meeting the Prophet himself said:
The meeting with our brethren who had long waited our arrival, was
a glorious one, and moistened with many tears. It seemed good and
pleasant for brethren to meet together in unity. But our reflections
were great, coming as we had from a highly cultivated state of society
in the east, and standing now upon the confines or western limits
of the United States, and looking into the vast wilderness of those
that sat in darkness; how natural it was to observe the degradation,
leanness of intellect, ferocity and jealousy of a people that were
nearly a century behind the times, and to feel for those who roamed
about without the benefit of civilization, refinement or religion;
yea, and to exclaim in the language of the prophets: When will the
wilderness blossom as the rose? When will Zion be built up in her
glory, and where will Thy temple stand, unto which all nations shall
come in the last days?
The brethren were not long left in doubt upon this subject, for within
a day or two--the date of the revelation is not definitely known
further than the fact that it was given in July--a revelation was given
in which the Lord made known that Missouri was the land which the
Lord had appointed and consecrated for the gathering of his people:
"Wherefore this is the land of promise," said the Lord, "and the place
for the city of Zion," and "behold, the place which is now called
Independence, is the center place, and a spot for the temple is lying
westward, upon a lot which is not far from the court house." [A]
[Footnote A: Doc. & Cov. Sec. 57.]
The Saints were commanded to purchase this land, and that lying
westward to the extent of their ability, that they might "obtain it as
an everlasting inheritance."
Sidney Gilbert was appointed an agent to The Church to receive money
and to purchase lands, and also to engage in the business of a general
merchant, the proceeds of which business were to be used in the
purchase of lands.
Edward Partridge, by virtue of his office as bishop, was to divide to
the Saints their inheritance as the lands were purchased.
W. W. Phelps was to be established as a printer and publisher to The
Church in Zion, assisted by Oliver Cowdery.
Immediate preparations were to be made by the bishop and his agents for
settling the families then on their way from the east to settle in Zion.
The first Sunday after the arrival of the elders of this western
mission, a public meeting was held over the western boundary of the
United States. Such a congregation was present as was only possible
in an American frontier district--Indians, Negroes (then slaves),
and all classes and conditions of people from the surrounding
counties--Universalists, Atheists, Deists, Presbyterians, Methodists,
Baptists, both priests and people--a motly crowd, truly! At the
conclusion of the services two were baptized, but they were not the
fruits of this meeting as they previously believed the gospel.
During the week following, the Colesville branch of The Church, which
had emigrated bodily from Colesville, Broome County, State of New York,
arrived and settled in the edge of an extensive prairie about twelve
miles west of Independence, and in what must now be the suburbs of
Kansas City. It is worth while observing as we pass, that this branch
of The Church was made up wholly of northern people, and therefore
constituted a different class of settlers from the old inhabitants of
Independence, who came chiefly from the south. They had been commanded
to come to western Missouri in a body, with a view to permanently
settling in the land of Zion, when that place should be designated;
and in this their mission differed from that given to the twenty-eight
elders who were commanded to travel two and two, preaching the gospel
through the western states en route for Missouri.
These people were unquestionably plunged into new conditions. They
had been reared in a district of New York where the land was heavily
timbered, and where to clear a farm for cultivation took well-nigh the
lifetime of one generation. But here they found alternate woodland
and prairie, great stretches of open country which only needed to be
fenced to be ready for plowing, and doubtless their hearts swelled with
gratitude when they contemplated the possibilities and prosperity that
could come to the industrious in such a goodly land.
They soon set about their work of founding Zion, for on the 2nd day
of August they began the erection of a log house. The first log was
carried and placed by twelve men--of whom the Prophet was one--in honor
of the twelve tribes of Israel; and Sidney Rigdon who had arrived at
Independence sometime after the Prophet, from whom he separated at St.
Louis, dedicated the land of Zion for the gathering of God's people.
"It was a season of joy to those present," writes the Prophet, "and
afforded a glimpse of the future which time will yet unveil to the
satisfaction of the faithful."
Sidney Rigdon was also commanded to write a description of the land of
Zion, but of that more later.
It will be remembered that a site for the temple in Zion was also
revealed at the time Independence was declared to be the center place
thereof, and that it was described as lying a short distance west from
the court house. A scant half mile from the latter place one comes to
the summit of a hill--
A gentle hill of mild declivity
--the crown of which is about an acre and a half in area, perhaps more.
On the 3rd day of August, 1831, upon this spot then covered with a rich
growth of timber, the Prophet and a number of the brethren, among whom
were Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery,
Martin Harris and Joseph Coe--assembled to dedicate the place as the
temple site in Zion. In the course of the impressive ceremonies then
conducted, the 87th Psalm was read:
His foundation is the holy mountains.
The Lord loveth the gates of Zion more than all the dwellings of Jacob.
Glorious things are spoken of thee, O city of God.
I will make mention of Rahab and Babylon to them that know me; behold
Philistia, and Tyre, with Ethiopia: this man was born there.
And of Zion it shall be said, This and that man was born in her; and
the Highest himself shall establish her.
The Lord shall count when he writeth up the people, that this man was
born there.
As well the singers as the players on instruments shall be there: all
my springs [i. e. hopes] are in thee.
The Prophet Joseph then dedicated the spot where the temple is to be
built--a temple, by the way, on which the glory of God shall visibly
rest; yea, the Great God hath so declared it, saying: "Verily this
generation shall not all pass away until an house shall be built unto
the Lord, and a cloud shall rest upon it, which cloud shall be even
the glory of the Lord, which shall fill the house; * * * the sons of
Moses and also the sons of Aaron shall offer an acceptable offering
and sacrifice in the house of the Lord, which house shall be built
unto the Lord in this generation, upon the consecrated spot as I have
appointed." [B]
[Footnote B: Doc. & Cov. Sec. 84:4-6, 31.]
On the 4th of August a conference was held at the house of Joshua
Lewis, in Kaw Township, Jackson County, among the Colesville saints.
This was the conference that was appointed to convene by the revelation
received on the 7th of June, directing the elders to go westward in
search of Zion.
Thus the work of building up the center place of Zion was commenced,
and although the commencement was humble in the extreme, the final
result shall be the erection of a city that shall be the crowning glory
of the western world--a city from which shall go forth the law of the
Lord unto all nations, for it is written: "The law shall go forth from
Zion." [C]
[Footnote C: Isaiah 2:3.]
It shall be a city of refuge, for the Lord has said that "every man
that will not take his sword against his neighbor, must needs flee unto
Zion for safety." [D]
[Footnote D: Doc. & Cov. Sec. 45:68.]
The wicked will consider her inhabitants terrible, while the righteous
out of every nation will come unto her with songs of everlasting joy in
their hearts.[E]
[Footnote E: Doc. & Cov. Sec. 45:69-71.]
CHAPTER IV.
THE LAND AND THE CITY.
The land in which the city of Zion is to be built will ever be of
interest to the saints, and I therefore give the following description
of that section of Missouri.
The Missouri River, though flowing east in the main, takes a meandering
course through the State to which it has given its name. The "river
bottom" is a low strip of land on either bank of the stream, and varies
in width from a few hundred yards to several miles. The character of
the soil in the bottom is, of course, alluvial, and very fertile. The
Missouri is said to be a "treacherous stream" by the people living on
its banks. By that they mean it frequently changes its channel. Several
places were pointed out to me, as I passed down it, that used to be the
main channel of the stream; but which are now overgrown with trees,
underbrush, and fields of waving corn; while here and there the stream
is cutting its banks, and mass after mass of sandy, alluvial deposit
of former times is caving in--the river is cutting for itself a new
channel--or moving obstructions from an old one in which it flowed ages
ago.
But however often the Missouri may change its banks, the main stream
never leaves the river bottoms, for the reason that these bottoms are
walled in by the "bluffs." The word bluff naturally suggests to the
mind rugged cliffs rising almost perpendicularly from the bottoms to
dizzy heights--but such are not the bluffs of the Missouri. While
occasionally one may see a bold cliff rising from the water's edge,
yet they are not numerous. The Missouri bluffs are sharp, rolling
hills that run parallel with the river on either side, and are usually
timbered. They vary in width, sometimes extending ten or fifteen miles,
and then again narrowed down to a few hundred yards by some patch of
prairie that approaches very nearly to the river bank.
Back from these bluffs are stretched out great rolling prairies, the
extent of which quite bewilders one. They are divided into what appear
to be immense meadows by the strips of timber land which invariably
border the winding streams. Standing on an eminence that overlooks
these alternate prairie and timber lands, extending as they do as far
as the eye can reach--with here and there a crowning hill ornamented
with a pretentious farm house, or some more humble dwelling half hidden
from your view by the thick foliage of the trees, with cattle feeding
on a thousand hills--all this is very likely to make the beholder
imagine himself in some enchanted realm. But to be more particular:
Jackson County, which is the center place of Zion, is in ninety-four
west longitude, and thirty-nine north latitude, being nearly equally
distant from the northern boundary of the United States and the Gulf of
Mexico. It is also about midway between the Atlantic and the Pacific
Oceans, making it the most central point within the United States, and,
with reference to both North and South America, a central place in
this western hemisphere, of which in the future it will be the great
capital. The climate is delightful, being mild at least three-fourths
of the year The soil of Missouri is, for the most part, a rich, black
loam, in places intermingled with sand and clay, and is from two to
ten feet in depth, with a sub-soil of a fine quality of clay. Both
climate and soil are favorable to the production of all the fruits and
vegetables of the warm temperate climate: not only the hardy cereals,
such as oats, barley, wheat, rye, buck-wheat, corn, etc., but also
tobacco, cotton, flax, sweet-potatoes and all other common vegetables,
as also fruit, apples, pears, apricots, persimmons, plums of many
varieties, the luscious peach, the delicious grape, and a great many
kinds of berries grow in abundance. It is either Stanley or Livinstone
who, in speaking of some parts of Africa, says: "The people tickle the
soil with a hoe, and it laughs with plenty." It is so with the land of
Zion.
Though the supply of timber useful for lumber purposes is nearly
exhausted, you still find luxuriant growths of hickory, some black
walnut, a variety of oaks, plenty of elm, cherry, honey-locust,
mulberry, bass-wood and boxelder; huge sycamores and cottonwoods grow
in the river bottoms, as also hard and soft maple.
Formerly many wild animals roamed over the prairies or lived in the
woods; such as the buffalo, elk, deer, bear, wolf, beaver, and many
smaller animals; wild turkeys, geese, quail, and a variety of singing
birds: in short, it was once the hunter's paradise. Civilization,
however, has driven away nearly all these animals, especially the
larger ones; but they are replaced by the domestic species so useful
to man, both for food and clothing, as well as being of valuable
assistance in his labors.
The clay, of which there is unlimited quantities, makes a fine quality
of brick. Stone quarries which supply a good quality of light-colored
sand-stone, are abundant, so that substantial building material may be
said to be plentiful. Such is the land of Zion as I found it--a land
with resources well-nigh unlimited, a land yielding an abundance of all
useful products though but indifferently cultivated by the husbandmen
who possess it--a land of surpassing loveliness, though its beauties
are often marred rather than increased by those who inhabit it; while
its magnificent resources are very far from anything like complete
development.
The land being thus beautiful in its products when only partially
developed, the mind naturally inquires what will it be when its
resources are fully developed--when the idleness and indifference of
its people shall be banished--when it shall be possessed by the saints
of the Most High, who will consecrate their substance for the building
of Zion; and all their exertions will be to glorify God, and benefit
mankind--when covetousness is subdued and virtue and righteousness
shall reign in every heart--and when under the blessings of Jehovah the
land shall yield in its strength! When the glory of Lebanon shall be
brought to Zion, the fir tree, the pine tree and the box tree together;
when for brass, will be brought gold; and for iron, silver; for wood,
brass; and for stones, iron, to glorify the place of God's sanctuary!
Surely when this shall come to pass, the land of Zion shall be the
perfection of beauty.
Independence, designated as the center place of Zion, is in the
northern part of Jackson county, about three or four miles south of
the Missouri River. It is located nearly midway between two small
rivers which flow northward and empty into the Missouri; the stream
on the west is called "Big Blue," and the one on the east "Little
Blue." The town is situated in the river bluffs already described as
sharp, rolling hills, many of which at one time were covered with fine
growths of timber and even now some of them are partially covered
with beautiful groves. Independence in 1831, as stated in a previous
chapter, was a frontier town with all the disadvantages implied by that
term. It had a mixed population of white men from many sections of the
Union, chiefly, however, from the south, some of whom had moved into
the western wilderness to escape the consequences of unlawful deeds
committed elsewhere; vagabond Indians and renegades who had mingled
with them; besides a number of negro slaves. Society was as varied as
the character of the population, but on the whole may be described as
being without stability, regard for law, or religion. Of late years,
of course, the character of Independence has been entirely changed.
Western Missouri is no longer the frontier of the United States, nor is
Independence a frontier town. It is now a delightful residence suburb
of Kansas City, Missouri, with many attractive homes.
Having given a description of the land of Zion and the town of
Independence, it may be interesting to learn something concerning
the city of Zion that shall yet stand there to the glory of God. Of
necessity the description will be imperfect, as the available materials
for such description are very meagre. While the prophets have written
much concerning Zion and her future glory, their rapturous effusions
do not furnish matter for a definite description of the city. In June,
1833, however, Joseph Smith and the elders in Kirtland, Ohio, sent a
plat of the city to the brethren in Missouri. We have been unable to
find the plat, but an explanation of it is recorded in the history of
Joseph Smith,[A] from which we learn the following:
[Footnote A: Millennial Star, Vol. 14, p. 438]
The city plat is one mile square, divided into blocks containing ten
acres each--forty rods square--except the middle range of blocks
running north and south; they will be forty by sixty rods, containing
fifteen acres, having their greatest extent east and west. The streets
will be eight rods wide, intersecting each other at right angles.
The tier of blocks forty by sixty rods will be reserved for public
buildings, temples, tabernacles, school houses, etc.[B]
[Footnote B: By this arrangement, it will be observed that the blocks
in the city cannot be uniformly forty rods square (if the middle range
of blocks running north and south are made forty by sixty), as the
plat east and west would lack twenty-eight rods, and north and south
eight rods, of being sufficient for such an arrangement. Either the
outside tier of blocks must be less than forty rods square, or the city
plat must be more than a mile square. It must be three hundred and
forty-eight rods east and west, (instead of three hundred and twenty)
by three hundred and twenty-eight north and south.--B. H. R.]
All the other blocks will be divided into half-acre lots, a four rod
front to every lot, and extending back twenty rods. In one block the
lots will run from the north and south, and in the next one from the
east and west, and so on alternately throughout the city, except in
the range of blocks reserved for public buildings. By this arrangement
no street will be built on entirely through the street; but on one
block the houses will stand on one street, and on the next one on
another street. All of the houses are to be built of brick or stone;
and but one house on a lot, which is to stand twenty-five feet back
from the street, the space in front being for lawns, ornamental trees,
shrubbery, or flowers according to the taste of the owners; the rest of
the lot will be for gardens, etc.
It is supposed that such a plat when built up will contain fifteen or
twenty thousand population, and that they will require twenty-four
buildings to supply them with houses for public worship and schools.
These buildings will be temples, none of which will be less than
eighty-seven feet by sixty-one, and two stories high, each story
to be fourteen feet, making the building twenty-eight feet to the
square. I say none of these temples will be smaller than this, but of
course there will be others much larger; the above, however, are the
dimensions of the one the saints were commanded to build first.
Lands on the north and south of the city will be laid off for barns and
stables for the use of the city, so there will be no barns or stables
in the city among the homes of the people.
Lands for the agriculturist are also to be laid off on the north and
south of the city plat, but if sufficient land cannot be laid off
without going too great a distance, then farms are to be laid off
on the east and west also; but the tiller of the soil as well as
the merchant and mechanic will live in the city. The farmer and his
family, therefore, will enjoy all the advantages of schools, public
lectures and other meetings. His home will no longer be isolated, and
his family denied the benefits of society, which has been, and always
will be, the great educator of the human race; but they will enjoy the
same privileges of society, and can surround their homes with as much
refinement as will be found in the home of the merchant or banker.
"When this square is thus laid off and supplied, lay off another in the
same way," said Joseph to those to whom the city plat was sent, "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._"
CHAPTER V.
SETTLEMENT OF THE SAINTS IN MISSOURI--THEIR ERRORS--REPROOFS AND
WARNINGS.
On the 4th of August, 1831, a conference was held among the Colesville
saints, at the house of Joshua Lewis, in Kaw Township; and about this
time a number of revelations were given in which the Lord made known
his will to his servants and gave his reasons for calling them to
Missouri. Those reasons were:
1. That the Lord's servants might give to him a witness of their
obedience;
2. That they might have the honor of laying the foundation of Zion;
3. That they might bear record in all their travels hereafter, where
the city of Zion shall stand;
4. That the testimony of these things might go forth from "the city of
the heritage of God." [A]
[Footnote A: Doc. & Cov. Sec. 58:1-13]
The Lord commanded the saints to purchase lands in Jackson County,
to the extent of their ability; and for the better accomplishment of
this object, Sidney Gilbert was appointed agent for The Church. Having
accomplished these things, the elders, except Edward Partridge and a
few others whom the Lord appointed to settle permanently in Missouri,
were commanded to return to their homes, bearing record by the way of
what had been revealed.
The saints and elders who remained in the land of Zion began the work
of building up permanent homes. They had arrived too late to raise
crops that season, but they cut hay for their cattle, and prepared some
ground for cultivation. The fall and winter were occupied in building
log cabins; but with all their industry they were not able to provide
shelter for all. Through that long, cold winter the saints cheerfully
submitted to all kinds of inconveniences, such as several families
living in an open, unfinished log room, without windows, and nothing
but the frozen ground for a floor. Their food consisted chiefly of beef
and a little bread, made of coarse corn meal, manufactured by rubbing
the ears of corn on a tin grater. The spirit of peace, union and love,
however, was in their midst, and at their prayer meetings, and in their
family worship, they were blessed with many seasons of refreshing from
the presence of the Lord.
Thus the winter of 1831 passed away.
As soon as the churches scattered abroad learned that the Lord had
revealed the place where the city of Zion was to be built, preparations
to purchase inheritances absorbed the minds of the faithful; and money
was sent to The Church agent from all quarters to buy lands. Edward
Partridge had been appointed the bishop in Zion, and it was made
his duty to divide unto the saints their inheritances.[B] As early
as February, 1831, the Lord had said that those who loved him would
remember the poor, and consecrate of their property to sustain them,
for inasmuch as they did it to the poor, they did it unto him; and that
which was consecrated to the poor, should be imparted to them with a
deed and a covenant that could not be broken. Moreover every man was to
be made a steward over his own property.[C]
[Footnote B: Doc. & Cov. Sec. 57:7.]
[Footnote C: Doc. & Cov. Sec. 42:29-35.]
This law of consecration and stewardship was as follows: Every
man was to consecrate his property to the bishop of The Church
without reserve, with a covenant that could not be broken; and then
from this consecrated property receive an inheritance from the
bishop--sharing equally with his brethren, according to his family and
circumstances--this inheritance being deeded [D] to him by the bishop;
which inheritance then became his stewardship, upon which he was to
improve according to the measure of wisdom he possessed. Every man is
to be independent in the management of his stewardship. By every man
consecrating his property to the bishop, and then receiving back as his
stewardship only sufficient for his support, there was a surplus left
in the hands of the bishop to be placed in the Lord's storehouse. Then
if in the management of his stewardship a man obtained more than was
needful for his support, it, too, was put into the Lord's storehouse,
and that, as well as the surplus first named, was to be used in
giving inheritances to the poor; and in assisting the brethren in the
improvement of their respective stewardships, as should be appointed by
the high council of The Church, and the bishop and his counselors.[E]
And thus the saints were to be made equal in temporal things as well as
in things that are spiritual.[F]
[Footnote D: Doc. & Cov. Sec. 51:4.]
[Footnote E: Doc. & Cov. Sec. 42:33, 53-55.]
[Footnote F: Doc. & Cov. Sec. 78.]
The hearts of the saints in Zion were made glad in the spring of 1832
by a visit from their youthful Prophet and Sidney Rigdon, both of whom
had suffered much for the truth's sake, during the winter that had just
past, at the hands of a furious mob in Ohio.
At the time the mobbing referred to occurred, the Prophet was living
at the house of a Brother John Johnson, Sen., (usually called "Father
Johnson" by Joseph and the saints), in the little town of Hiram,
Portage County, Ohio, about thirty miles from Kirtland. Before removing
to that place, the Prophet's wife had taken two children (twins) to
rear, their mother, the wife of a Brother John Murdock, having died
when the children were a few days old. Emma Smith received them when
they were nine days old, and at the time of the event to be related
they were eleven months old.
Nothing of unusual importance had occurred in Hiram since the Prophet's
arrival. He had occupied his time in the revision of the Bible that
he had been commanded to make, and in holding public meetings in the
evenings and on the Sabbath day. Here, too, he received a number
of revelations, among them the one called the "Vision," [G] which
describes the different degrees of glory to which men may attain in the
future life.
[Footnote G: Doc. & Cov. Sec. 76.]
A number of men, however, had apostatized from the truth and left The
Church; among them one Ezra Booth, formerly a Methodist minister. He
had been converted on seeing a person healed of an infirmity of many
years' standing, and, as is so frequent in such cases, he required a
constant succession of miracles to keep him in The Church. "But when,"
as the Prophet remarks in stating his case, "he actually learned that
faith, humility, patience, and tribulation were before blessing, and
that God brought low before he exalted; that instead of the Savior's
granting him power to smite men and make them believe (as he said he
wanted God to do with him), he found he must become all things to
all men, that he might peradventure save some; and that, too, by all
diligence, by perils, by sea and land, as was the case in the days of
Jesus"--when he found this was the course the servants of God must run,
he was disappointed and turned away from the faith and The Church. So,
too, did one Simonds Rider, and also Eli Johnson, Edward Johnson, and
John Johnson, Jr.
This by way of introducing the matter, the rest is as related by the
Prophet himself:
On the 25th of March, 1832, the twins before mentioned, which had
been sick of the measles for some time, caused us to be broke of our
rest in taking care of them, especially my wife. In the evening I
told her she had better retire to rest with one of the children, and
I would watch with the sickest child. In the night she told me I had
better lie down on the trundle bed, and I did so, and was soon after
awakened by her screaming _murder!_ when I found myself going out of
the door in the hands of about a dozen men, some of whose hands were
in my hair, and some hold of my shirt, drawers and limbs. The foot of
the trundle bed was towards the door, leaving only room enough for the
door to swing. My wife heard a gentle tapping on the windows which she
then took no notice of, (but which was unquestionably designed for
ascertaining whether we were all asleep), and soon after the mob burst
open the door and surrounded the bed in an instant, and as I said,
the first thing I knew I was going out of the door in the hands of an
infuriated mob. I made a desperate struggle as I was forced out, to
extricate myself, but only cleared one leg, with which I made a pass
at one man and he fell on the door steps. I was immediately confined
again, and they swore by God they would kill me if I did not be still,
which quieted me. As they passed around the house with me, the fellow
that I kicked came to me and thrust his hand into my face, all covered
with blood, (for I hit him on the nose,) and with an exulting hoarse
laugh, muttered, "Gee, gee, God damn ye, I'll fix ye."
They then seized me by the throat, and held on till I lost my breath.
After I came to, as they passed along with me, about thirty rods from
the house, I saw Elder Rigdon stretched out on the ground whither they
had dragged him by the heels. I supposed he was dead.
I began to plead with them, saying, "you will have mercy and spare
my life, I hope?" To which they replied, _"God damn ye, call on yer
God for help,_ we'll show ye no mercy;" and the people began to
show themselves in every direction; one coming from the orchard had
a plank, and I expected they would kill me and carry me off on the
plank. They then turned to the right and went on about thirty rods
further--about sixty rods from the house and thirty from where I saw
Elder Rigdon, into the meadow, where they stopped, and one said,
"Simonds, Simonds," (meaning, I supposed, Simonds Rider,) "pull up his
drawers, pull up his drawers, he will take cold." Another replied,
"a'nt ye going to kill 'im, a'nt ye going to kill 'im?" A group of
mobbers collected a little way off, and said: "Simonds, Simonds, come
here;" and Simonds charged those who had hold of me to keep me from
touching the ground (as they had done all the time), lest I should
get a spring upon them. They went and held a council, and as I could
occasionally overhear a word, I supposed it was to know whether it was
best to kill me. They returned after awhile, when I learned they had
concluded not to kill me, but pound and scratch me well, tear off my
shirt and drawers, and leave me naked. One cried, "Simonds, Simonds,
_where's the tar bucket?"_ "I don't know," answered one, _"where 'tis,
Eli's left it."_ They ran back and fetched the bucket of tar, when one
exclaimed, _"God damn it, let's us tar up his mouth;"_ and they tried
to force the tar paddle into my mouth; I twisted my head around so
that they could not; and they cried out, _"God damn ye, hold up yer
head and let us give ye some tar."_ They then tried to force a vial
into my mouth and broke it in my teeth. All my clothes were torn off
me except my shirt collar; and one man fell on me and scratched my
body like a mad cat, and then muttered out: _"God damn ye, that's the
way the Holy Ghost falls on folks."_
They then left me and I attempted to rise, but fell again; I pulled
the tar away from my lips, so that I could breathe more freely, and
after awhile I began to recover, "and raised myself up, when I saw two
lights. I made my way towards one of them, and found it was Father
Johnson's. When I had come to the door I was naked, and the tar made
me look as though I was covered with blood, and when my wife saw me
she thought I was all mashed to pieces, and fainted. During the affray
abroad, the sisters of the neighborhood had collected at my room. I
called for a blanket; they threw me one and shut the door: I wrapped
it around me and went in.
* * * * * * * *
My friends spent the night in scraping and removing the tar, and
washing and cleansing my body; so that by morning I was ready to be
clothed again. This being Sabbath morning, the people assembled for
meeting at the usual hour of worship, and among those came also the
mobbers, viz.: Simonds Rider, a Campbellite preacher and leader of the
mob; one McClentic, son of a Campbellite minister; and Pelatiah Allen,
Esq., who gave the mob a barrel of whiskey to raise their spirits;
and many others. With my flesh all scarified and defaced, I preached
to the congregation as usual, and in the afternoon of the same day
baptized three individuals.
It was during this visit to Missouri in the spring of 1832, that Joseph
was acknowledged by The Church and Priesthood in Zion, "President
of the High Priesthood." It was on the occasion of this visit, too,
that he sought to so "organize The Church that the brethren might,
eventually, be independent of every incumbrance beneath the celestial
kingdom, by bonds and covenants of mutual friendship and mutual love."
[H]
[Footnote H: History of Joseph Smith. Millennial Star Vol. 14, p. 162.]
In a revelation given July, 1831, W. W. Phelps had been appointed a
printer unto The Church in the land of Zion. Accordingly a press and
type were purchased, and in June, 1832, the first number of a monthly
paper was issued, called the _Evening and Morning Star._ This was the
first periodical published by The Church. According to its prospectus
it was to be a messenger of truth; a harbinger of peace and good will;
to bring good tidings of great joy to all people, but more especially
to the house of Israel scattered abroad, telling them that the day of
their redemption was near; to proclaim the ensign to which all nations
must come, in order to worship God acceptably; to declare that goodness
consists in _doing_ good, not merely in teaching it; and to show that
all men's religion is vain without charity; and as the paper was to be
devoted to the great concerns of eternal things, and the gathering of
the saints, it would leave politics, broils, the gainsayings of the
world, and many other matters for their proper channels.[I]
[Footnote I: Millennial Star Vol. 14:146-8.]
So rapidly did the saints gather to Zion during this summer that the
_Star_ for November reported eight hundred and thirty souls in the
new settlements. The Lord had blessed them both with food and with
raiment, and there was plenty in Zion. A feeling of insubordination,
however, existed among the brethren of the priesthood. Seven high
priests had been appointed to preside over the affairs of The Church
in Zion, viz., Oliver Cowdery, W. W. Phelps, John Whitmer, Sidney
Gilbert, Edward Partridge, Isaac Morley and John Corrill. These
brethren, with the common consent of the several branches comprising
The Church in Missouri, were to appoint elders to preside over the
respective branches, and attend to all the affairs of The Church in
that land. But a number of those high priests and elders who went up
to Zion, ignored the authority of the seven who were placed there to
preside, and began setting some of the branches in order without being
appointed to do so; and it resulted in some confusion. Others who went
there sought to obtain inheritances in some other way than according to
the laws of consecration and stewardship; and these things, together
with jealousies, covetousness, light-mindedness, unbelief, and general
neglect to keep the commandments of God, enkindled the displeasure of
the Almighty against Zion and her inhabitants.
This state of affairs coming to the knowledge of the Prophet Joseph,
through his correspondence with the leading elders in Zion, he wrote
a letter to the saints in Missouri, severely reproving them for their
neglect to keep the commandments of God; and as the communication
is full of prophecy of those calamities which eventually befell the
Church, I quote it entire:
KIRTLAND, January 11, 1833.
_Brother Wm. W. Phelps:_
I send you the Olive Leaf which we have plucked from the tree of
Paradise, the Lord's message of peace to us; for though our brethren
in Zion indulge in feelings towards us which are not according to
the requirements of the new covenant, yet we have the satisfaction
of knowing that the Lord approves of us and has accepted us, and
established his name in Kirtland for the salvation of the nations;
for the Lord will have a place from which his word will go forth, in
these last days, in purity, for if Zion will not purify herself, so as
to be approved of in all things, in his sight, he will seek another
people; for his work will go on until Israel is gathered, and they
who will not hear his voice must expect to feel his wrath. Let me say
unto you, seek to purify yourselves, and also the inhabitants of Zion,
lest the Lord's anger be kindled to fierceness. Repent, repent, is the
voice of God to Zion; and strange as it may appear, yet it is true,
mankind will persist in self-justification until all their iniquity
is exposed, and their character past being redeemed, and that which
is treasured up in their hearts be exposed to the gaze of mankind. I
say to you (and what I say to you, I say to all), hear the warning
voice of God, lest Zion fall, and the Lord swear in his wrath, "The
inhabitants of Zion shall not enter into my rest."
The brethren in Kirtland pray for you unceasingly, for, knowing the
terrors of the Lord, they greatly fear for you. You will see that the
Lord commanded us, in Kirtland, to build a house of God, and establish
a school for the prophets; this is the word of the Lord to us, and
we must, yea, the Lord helping us, we will obey; as on conditions
of our obedience he has promised us great things; yea, even a visit
from the heavens to honor us with his own presence. We greatly fear
before the Lord lest we should fail of this great honor, which our
Master proposes to confer upon us; we are seeking for humility and
great faith lest we be ashamed in his presence. Our hearts are greatly
grieved at the spirit which is breathed both in your letter and that
of Brother G----'s; the very spirit which is wasting the strength of
Zion like a pestilence; and if it is not detected and driven from you,
it will ripen Zion for the threatened judgments of God. Remember, God
sees the secret springs of human action, and knows the hearts of all
living.
Brother, suffer us to speak plainly, for God has respect for the
feelings of his saints, and he will not suffer them to be tantalized
with impunity. Tell Brother G----that low insinuations God hates; but
he rejoices in an honest heart, and knows better who is guilty than
he does. We send him this warning voice, and let him fear greatly for
himself, lest a worse thing overtake him; all we can say by way of
conclusion is, if the fountain of our tears is not dried up, we will
still weep for Zion. This from your brother who trembles for Zion, and
for the wrath of heaven which awaits her if she repent not.
JOSEPH SMITH, JUN.
P. S.--I am not in the habit of crying peace, when there is no peace,
and, knowing the threatened judgments of God, I say, Woe unto them
that are at ease in Zion; fearfulness will speedily lay hold of the
hypocrite. I did not expect that you had lost the commandments, but
thought from your letters you had neglected to read them, otherwise
you would not have written as you did.
It is in vain to try to hide a bad spirit from the eyes of those who
are spiritual, for it will show itself in speaking and in writing, as
well as in all our other conduct. It is also needless to make great
pretensions when the heart is not right; the Lord will expose it to
the view of his faithful saints. We wish you to render the _Star_ as
interesting as possible, by setting forth the rise, progress and faith
of our Church, as well as the doctrine; for if you do not render it
more interesting than at present, it will fall, and The Church suffer
a great loss thereby.
J. S.
A council of high priests at Kirtland also appointed Hyrum Smith and
Orson Hyde to write a letter of reproof and warning, in which they
cried, "Repent! repent! or Zion must suffer, for the scourge and
judgment must come upon her." The whole of this communication, however,
is likewise so full of prophetic warning to the saints in Zion that I
consider it too important to be omitted, and hence give it _in extenso:_
KIRTLAND MILLS, GEAUGA COUNTY, OHIO,
January 14, 1833.
_From a conference of twelve High Priests, to the Bishop, his Council,
and the inhabitants of Zion:_
Orson Hyde and Hyrum Smith being appointed by the said conference to
write this epistle in obedience to the commandment, given the 22nd and
23rd of September last which says: "But verily I say unto all those
to whom the kingdom has been given, from you it must be preached unto
them that shall repent of their former evil works, for they are to
be upbraided for their evil hearts of unbelief; and your brethren in
Zion, for their rebellion against you at the time I sent you."
Brother Joseph, and certain others, have written to you on this
all-important subject, but you have never been apprized of these
things by the united voice of a conference of those high priests that
were present at the time this commandment was given.
We, therefore, Orson and Hyrum--the committee appointed by said
conference to write this epistle--having received the prayers of said
conference, that we might be enabled to write the mind and will of God
upon this subject, now take up our pen to address you in the name of
the conference, relying upon the arm of the great Head of The Church.
In the commandment alluded to, the children of Zion were all, yea,
even every one, under condemnation, and were to remain in that state
until they repented and remembered the new covenant, even the Book of
Mormon, and the former commandments, which the Lord had given them,
not only to say but to do them, and bring forth fruit meet for the
Father's Kingdom; otherwise there remaineth a scourge and a judgment
to be poured out upon the children of Zion; for "shall the children of
the kingdom pollute the holy land? I say unto you, nay!"
The answers received from those letters which have been sent to you
upon this subject, have failed to bring to us that satisfactory
confession and acknowledgment, which the spirit of our Master
requires. We, therefore, feeling a deep interest for Zion, and knowing
the judgments of God that will come upon her except she repent, resort
to these last and most effectual means in our power to bring her to a
sense of her standing before the Most High.
At the time Joseph, Sidney and Newel left Zion, all matters of
hardness and misunderstanding were settled and buried (as they
supposed), and you gave them the hand of fellowship; but afterwards
you brought up all these things again, in a censorious spirit,
accusing Brother Joseph in rather an indirect way of seeking after
monarchial power and authority. This came to us in Brother Carroll's
letter of July 2nd. We are sensible that this is not the thing Brother
Joseph is seeking after, but to magnify the high office and calling
whereunto he has been called and appointed by the command of God, and
the united voice of this Church. It might not be amiss for you to call
to mind the circumstances of the Nephites, and the children of Israel
rising up against their prophets, and accusing them of seeking after
kingly power, etc., and see what befell them, and take warning before
it is too late.
Brother Gilbert's letter of December 10th has been received and read
attentively, and the low, dark, and blind insinuations which were in
it were not received by us as from the fountain of light, though his
claims and pretensions to holiness were great. We are not unwilling
to be chastened or rebuked for our faults, but we want to receive it
in language that we can understand, as Nathan said to David, "Thou
art the man." We are aware that Brother G----is doing much and has
a multitude of business on hand, but let him purge out all the old
leaven, and do his business in the spirit of the Lord, and then the
Lord will bless him, otherwise the frown of the Lord will remain
upon him. There is manifestly an uneasiness in Brother Gilbert, and
a fearfulness that God will not provide for his saints in these last
days, and these fears lead him on to covetousness. This ought not to
be, but let him do just as the Lord has commanded him, and then the
Lord will open his coffers, and his wants will be liberally supplied.
But if this uneasy, covetous disposition be cherished by him, the Lord
will bring him to poverty, shame and disgrace.
Brother Phelps' letter of December 15th, is also received, and
carefully read, and it betrays a lightness of spirit that ill becomes
a man placed in the important and responsible station that he is
placed in. If you have fat beef and potatoes, eat them in singleness
of heart and boast not yourselves in these things. Think not,
brethren, that we make a man an offender for a word; this is not the
case; but we want to see a spirit in Zion, by which the Lord will
build it up; that is the plain, solemn, and pure spirit in Christ.
Brother Phelps requested in his last letter that Brother Joseph should
come to Zion; but we say that Brother Joseph will not settle in Zion
until she repent and purify herself and abide by the new covenant, and
remember the commandments that have been given her, to do them as well
as to say them.
You may think it strange that we manifest no cheerfulness of heart
upon the reception of your letter; you may think that our minds are
prejudiced so much that we can see no good that comes from you, but
rest assured, brethren, that this is not the case.
We have the best of feelings, and feelings of the greatest anxiety
for the welfare of Zion; we feel more like weeping over Zion than
rejoicing over her, for we know that the judgments of God hang over
her, and will fall upon her except she repent, and purify herself
before the Lord, and put away from her every foul spirit. We now say
to Zion, this once, in the name of the Lord, Repent! repent! awake,
awake, put on thy beautiful garments, before you are made to feel the
chastening rod of him whose anger is kindled against you. Let not
Satan tempt you to think we want to make you bow to us, to domineer
over you, for God knows this is not the case; our eyes are watered
with tears, and our hearts are poured out to God in prayer for you,
that he will spare you, and turn away his anger from you.
There are many things in the last letters of Brothers G----and
P----that are good, and we esteem them much. The idea of having
"certain ones appointed to regulate Zion, and traveling elders have
nothing to do with this part of the matter," is something we highly
approbate, and you will doubtless know before this reaches you, why
William E. McLellin opposed you in this move. We fear there was
something in Brother Gilbert when he returned to this place from New
York last fall, in relation to his brother William, that was not
right. For Brother Gilbert was asked two or three times about his
brother William, but gave evasive answers, and at the same time he
knew that William was in Cleveland; but the Lord has taken him. We
merely mention this that all may take warning to work in the light,
for God will bring every secret thing to light.
We now close our epistle by saying unto you, the Lord has commanded
us to purify ourselves, to wash our hands and our feet, that he may
testify to his Father and our Father, to his God and our God, that
we are clean from the blood of this generation; and before we could
wash our hands and our feet we were constrained to write this letter.
Therefore, with the feelings of inexpressible anxiety for your
welfare, we say again, Repent, repent, or Zion must suffer, for the
scourge and judgment must come upon her.
Let the bishop read this to the elders that they may warn the members
of the scourge that is coming, except they repent. Tell them to read
the Book of Mormon and obey it; read the commandments that are printed
and obey them: yea, humble yourselves under the mighty hand of God
that peradventure he may turn away his anger from you. Tell them that
they have not come up to Zion to sit down in idleness, neglecting the
things of God, but they are to be diligent and faithful in obeying the
new covenant.
There is one clause in Brother Joseph's letter which you may not
understand; that is this, "If the people of Zion did not repent, the
Lord would seek another place and another people." Zion is the place
where the temple will be built, and the people gathered, but all
people upon that holy land being under condemnation, the Lord will cut
them off, if they repent not, and bring another race upon it that will
serve him. The Lord will seek another place to bring forth and prepare
his word to go forth to the nations, and as we said before, so we
say again, Brother Joseph will not settle in Zion, except she repent
and serve God, and obey the new covenant. With this explanation the
conference sanctions Brother Joseph's letter.
Brethren, the conference meets again this evening to hear this letter
read, and if it meets their minds, we are all agreed to kneel down
before the Lord, and cry unto him with all our hearts, that this
epistle, and Brother Joseph's, and the revelations also, may have
their desired effect, and accomplish the thing whereunto they are
sent, and that they may stimulate you to cleanse Zion, that she mourn
not. Therefore, when you get this, know ye that a conference of
twelve high priests have cried unto the Lord for you, and are still
crying, saying, Spare thy people, O Lord, and give not thy heritage
to reproach. We now feel that our garments are clean from you and
all men, when we have washed our feet and hands according to the
commandment.
We have written plain at this time, but we believe not harsh.
Plainness is what the Lord requires, and we should not feel ourselves
clear, unless we had done so: and if the things we have told you be
not attended to, you will not long have occasion to say, or to think
rather, that we may be wrong in what we have stated. Your unworthy
brethren are determined to pray unto the Lord for Zion, as long as
we can shed the sympathetic tear, or feel any spirit to supplicate a
throne of grace in her behalf.
The school of the prophets will commence, if the Lord will, in two
or three days. It is a general time of health with us. The cause of
God seems to be rapidly advancing in the eastern country; the gifts
are beginning to break forth so as to astonish the world, and even
believers marvel at the power and goodness of God. Thanks be rendered
to his holy name for what he is doing. We are your unworthy brethren
in the Lord, and may the Lord help us all to do his will, that we may
at last be saved in his kingdom.
ORSON HYDE. HYRUM SMITH.
N. B.--We stated that Brother Gilbert knew that William was in
Cleveland last fall when he was in Kirtland. We wrote this upon the
strength of hearsay: but William being left at St. Louis, strengthened
our supposition that such was the fact. We stated further,
representing this matter, or this item, than the testimony will
warrant us. With this exception the conference sanctions this letter.
These words of reproof and warning had the effect of awakening in the
hearts of the saints the spirit of repentance. A solemn assembly was
called at which a sincere and humble repentance was manifested. A
general epistle to The Church authorities in Kirtland, bearing date of
26th of February, 1833, was adopted at a conference of the saints in
Zion, expressing their repentance, and desires to keep the commandments
of God in the future. This was satisfactory to the brethren in
Kirtland; and the Lord said in a revelation given the 8th of March,
that the brethren in Zion _"began"_ to repent; and that the angels
rejoiced over them. Still there were many things with which the Lord
was not well pleased, and he said that he would contend with Zion, and
plead with her strong ones, and chasten her until she overcame.[J]
[Footnote J: Doc. & Cov. Sec. 90:32-36.]
CHAPTER VI.
STORM CLOUDS.
The spring of 1833 opened early in western Missouri. The streams,
which had been so long locked up in ice, broke loose under the genial
rays of the returning sun, and rushed madly on to swell the majestic
current of the Missouri. The winter snows early melted before the balmy
breath of spring, and grass and flowers in rich profusion and of varied
hue clothed the great rolling prairies of the west in their loveliest
attire. The forests along the water courses put forth their tender
buds, and the birds that had migrated to the south in the autumn, to
escape the severity of the winter, joyfully returned to build their
nests in the same old woods, and make the wilderness glad with their
sweet songs. All nature rejoiced, and the saints who had gathered to
that land to build up Zion rejoiced with her. They had repented of the
sins which had called forth the reproofs of the servants of God: and
although there were some persons among them with whom the Lord was not
well pleased, yet they had received assurances from God that the angels
rejoiced over them.
Under these auspicious circumstances eighty officials and a large
number of the members of The Church met for the service of God, and
to be instructed in the things of eternal life, at the Ferry on Big
Blue, a small forest-lined stream a few miles west of Independence.
Their conversation and discourses ranged over immense periods of time;
extending back to that time when the morning stars sang together, and
the sons of God shouted for joy in anticipation of the blessings that
would follow the creation of this earth.[A] They spoke of the cruel
persecutions endured by the disciples of Jesus in former ages, little
dreaming that the time was at hand when they, too, would be required
to endure like trials for the truth's sake--for the word of God and
the testimony of Jesus. Their minds were absorbed in contemplating
the future glory of Zion; their souls were filled with joy
unspeakable--filled with that spirit which ages before caused men and
angels to unite in singing, "Peace on earth; good will to man." This
occurred on the 6th of April, and was the first attempt of The Church
to celebrate the anniversary of her birthday. Only three years before,
in the house of Peter Whitmer The Church had been organized; and now
the saints in Missouri were exclaiming, How The Church has grown! How
much has been accomplished! The Gospel had been preached in nearly all
the states of the Union: thousands had hailed the message with delight,
and numerous branches of The Church had been established. The place of
the city of Zion had been revealed, and nearly a thousand of the saints
gathered there. A printing establishment had been founded, and the
precious truths from heaven were being published to the world; and all
this had been accomplished in the face of poverty and bitter opposition.
[Footnote A: Job 38:3-7.]
During the summer of 1833, a school for the elders was organized in
Zion, presided over by Elder Parley P. Pratt, who labored with all
the zeal of an apostle in teaching them the things of God. They held
their meetings in the shady groves--in "God's first temples," and their
instructor frequently walked several miles bare-footed to meet with
them. How strange it seems to record the above as occurring in this
age! It appears to be quite out of joint with the times, and smacks
rather of that age in which John the Baptist preached the gospel in
the wilderness of Judea, clothed with camel's hair, and a girdle of
skin about his loins; and whose food was locusts and wild honey. Some
day, however, when a parallel shall be drawn between the introduction
of the gospel in this dispensation, and that in which John figured, it
will appear that the men who have been chosen of the Lord in this age
to perform his work, possess the same simplicity of character as those
whom he chose in Judea, nineteen hundred years ago--the same guileless
honesty of purpose; the same child-like confidence in God, and the same
unwavering fidelity to their Master's cause; as willing to undergo
privations, hunger and cold, and toil and nakedness; as willing to
endure the scorn and hatred of the world; as willing to suffer bonds
and even death.
The migration of the saints to Missouri in the early summer of 1833,
exceeded that of the previous season; but they were settling among
a people who possessed characteristics with which, from the nature
of things, they were bound to be at variance. The "old settlers" of
Jackson County were principally from the mountainous portions of the
Southern States. They had settled along the water-courses, in the
forests which lined their banks, instead of out on the broad and
fertile prairies, which only required fencing to prepare them for
cultivation. It was the work of years to clear a few acres of the
timber lands, and prepare them for cultivation, but with these small
fields the "old settlers" were content. They had no disposition to
beautify their homes, or even make them convenient or comfortable. They
lived in their log cabins without windows, and very frequently without
floors other than the ground; and the dingy, smoked log walls were
unadorned by pictures or other ornaments. They were uneducated; those
who could read or write being the exception and not the rule; and they
had an utter contempt for the refinements of life. It is needless to
add that they were narrowminded, ferocious, and jealous of those who
sought to obtain better homes, and who aspired to something better in
life than had yet entered into the hearts of these people.
There was another element in western Missouri which did not tend to the
improvement of its society. Western Missouri at the time of which I
write, and as before remarked, was the frontier of the United States,
and therefore a place of refuge for those who had outraged the laws of
society elsewhere. Here they were near the boundary line of the United
States, and if pursued by the officers of the law, in a few hours they
could cross the line out of their reach, as the officers could not
operate outside of their own nation. These outcasts helped to give a
more desperate complexion to the already reckless population of western
Missouri.
The Saints could not join the Missourians in their way of life--in
Sabbath-breaking, profanity, horse-racing, idleness, drunkenness, and
debauchery. They had been commanded to keep the Sabbath day holy,
to keep themselves unspotted from the sins of the world. The fact
of people having so little in common with each other was of itself
calculated to beget a coldness and suspicion, which would soon ripen
into dislike. The saints, too, had come, for the most part, from the
Northern and New England States, and the hatred that existed at that
time between the people of the slave-holding and free states, was
manifested toward the saints by their "southern" neighbors. Moreover,
the old settlers were dear lovers of office, and the honors and
emoluments growing out of it; and they greatly feared that the rapidly
increasing saints would soon outnumber them, and that the offices
would be wrested from them. Political jealousy is always cruel and
unscrupulous; and is not slow to find excuses for destroying the object
of its hatred. To the politician as well as to the lover,
"Trifles light as air,
Are to the jealous confirmations strong
As proofs of Holy Writ."
And where these "trifles" do not exist, we shall see in the progress
of our narrative that sectarian meanness and political jealousy do not
hesitate to manufacture them.
As early as the spring of 1832 there began to appear signs of an
approaching storm. In the deadly hours of the night the houses of
some of the saints were stoned, the windows broken, and the inmates
disturbed. In the fall of the same year a large quantity of hay in the
stack belonging to the saints was burned, houses shot into, and the
people insulted with abusive language. In the month of April, 1833, the
old settlers to the number of some three hundred met at Independence,
to consult upon a plan for the destruction, or immediate removal, of
the "Mormons" from Jackson County. They were unable, however, to unite
on any plan, and the mob becoming the worse for liquor, the affair
broke up in a "Missouri row."
The secret of their failure in accomplishing anything was this: A few
of the brethren, learning that such a meeting was being held, met for
secret prayer, and petitioned the Father to frustrate the plans of this
ungodly mob, who were seeking their destruction. The Lord, in view
of the fact, doubtless, that this people were partially repenting of
the evils for which they had been reproved, in his mercy heard their
prayers, and thwarted the designs of their enemies. But the angry
clouds of the threatened persecution had been merely drifted aside,
not driven from the horizon; and in a few months they assumed a more
threatening aspect than on their first appearance.
The sectarian priests inhabiting Jackson and the surrounding counties
were earnestly engaged in fanning the flames of prejudice, already
burning in the public mind. The Rev. Finis Ewing, the head and front
of the Cumberland Presbyterian church, published this statement: "The
'Mormons' are the common enemies of mankind and ought to be destroyed."
The Rev. Pixley, who had been sent out by the Missionary Society to
Christianize the savages of the west, spent his time in going from
house to house, seeking to destroy The Church by spreading slanderous
falsehoods, to incite the people to acts of violence against the saints.
Early in July, a document was in circulation known as the "Secret
Constitution," setting forth the alleged grievances of the mob, and
binding all who signed it to assist in "removing the 'Mormons.'" The
document set forth the following: The signers believed an important
crisis was at hand in their civil society, because a pretended
religious sect--the "Mormons"--had settled in their midst. The civil
law did not afford them a sufficient guarantee against the threatening
evils, and therefore they had determined to rid themselves of the
"Mormons," "peaceably if they could, forcibly if they must;" and for
the better accomplishment of this object, they had organized themselves
into a company--pledging to each other their "bodily powers, their
lives, fortunes, and sacred honors!"
The saints are represented as being the very dregs of that society from
which they came; and also as being poor, "idle, lazy, and vicious."
They are accused of claiming to receive direct revelation from God; to
heal the sick by the laying on of hands; to speak in unknown tongues by
inspiration; and, in short, "to perform all the wonder-working miracles
wrought by the inspired apostles and prophets of God;" all of which,
the document claims, "is derogatory of God and religion, and subversive
of human reason."
The signers of this document also accuse the saints of sowing
dissensions and inspiring seditions among their slaves. They further
charge that the "Mormons" had invited "free people of color" to
settle in Jackson County; and state that the introduction of such a
caste among their slaves, would instigate them to rebel against their
masters, and to bloodshed.
The "Mormons" are also charged with having openly declared that God
had given them the land of Jackson County; and that sooner or later
they would possess it as an inheritance. The document then concludes
by saying that if after timely warning, and receiving an adequate
compensation for what property they could not take with them, the
saints shall refuse to leave the county, such means as might be
necessary to remove them were to be employed; and calls a meeting
of the signers to convene at the court-house in Independence on the
twentieth of July, to consult on subsequent movements.[B]
[Footnote B: The document of which the foregoing is a summary was
published in the December number (1833) of the Evening and Morning
Star.]
It may not be amiss here to notice the charges made against the saints:
The statement made by the mob that the "civil law did not afford them
a sufficient guarantee against the threatening evils" of which they
complained, is good evidence that the saints, although they may have
fallen far short of coming up to the full requirements of the high
moral and spiritual laws of the gospel of Jesus Christ, had violated
none of the laws of man--it is an acknowledgement that they lived above
that law.
As to the saints being the dregs of the society from which they
came--it is untrue; they had a respectable standing in the society from
which they came, and that society was far in advance in civilization
and enlightenment of the people of western Missouri. This is an old
and oft repeated charge against the early members of The Church--this
charge that they were of the "dregs of the society from which they
came," and I repeat again that it is not true. I know the usual method
of defense is to concede the charge, and then quote the well-known and,
I may add also, the well-worn passage from Paul's writings, where, in
speaking of the early Christians, he says: "For ye see your calling,
brethren, how that not many wise men after the flesh, not many mighty,
not many noble, are called: but God hath chosen the foolish things of
the world, * * * the weak things of the world, * * * and base things
of the world, and things which are despised, * * * and things which
are not, to bring to nought things that are: that no flesh should
glory in his presence." [C] But however complete such an answer may
have been in the days of Paul with reference to the Christians of the
first century; and however satisfying it may be now in some particulars
as to the character of the early membership of The Church, so far
as the charge, that the early members thereof were of the "dregs of
that society from which they came," is concerned, there is a better
course to pursue, a more direct and perfect answer, a more complete
argument; and that better course, that more complete answer, is to
deny _in toto_ the charge. I do deny it. It is not true. Nobler men
and women than those who first embraced the gospel of the Son of God
in this last dispensation are not to be found; nobler spirits were not
on earth. It counts for nothing that in the main they were poor in
this world's goods. It is of little moment that they were not famous
for learning in the schools of men. I care nothing about their not
being regarded as constituting "polite society," having neither the
leisure nor the means to cultivate the special graces supposed to go to
the making of "polished" gentlemen and ladies. But honesty of heart,
purity of motive, nobility of soul, righteousness of life, devotion to
God--all characteristics and all attributes which go to the making of
a people worthy in the sight of God, may exist quite apart from all
that man considers essential to entitle certain of their fellow-men
to be considered as forming "good society;" and these attributes the
early members of The Church possessed. The Smiths, the Whitmers, the
Cowderys, the Johnsons, the Pages, the Corrills, the Knights, the
Partridges, the Pratts, the Morleys, the Rigdons, the Whitneys, the
Gilberts, the Allens; and a little later, the Youngs, the Snows, the
Kimballs, the Taylors, the Richardses--and a host of others whose names
do not appear so prominently in the very early history of The Church,
were a class of people of whom both The Church and God might well be
proud. So far removed were they from being the dregs of society that
they were the very choicest part of it; respected and honored because
possessed of those cardinal virtues which always command respect,
however fallen the material fortunes, or humble the station or calling
of those who possess them. Nor is this general statement concerning
the respectability of the early members of The Church to be weakened
because some of them were unhappily overcome of the world, the flesh
and the devil. It is not to be supposed that all who start in the way
of salvation will be equal to the task of persevering to the end. The
inherent weakness of human nature forbids us to hope for that. The
innate weakness of many of the saints was made apparent. The gospel
is calculated to do that. "If men come unto me I will show them their
weakness," [D] is the word of the Lord in the Book of Mormon, and
indeed it is self-evident that if men are to be perfected--and that is
the mission of the gospel--then it is necessary that their defects be
pointed out to them; for the first step in reformation is to learn in
what particular direction reformation is needed. All that can be said,
then, against some of the early saints of this dispensation is that
they manifested some of the sinfulness common to humanity, and much of
that weakness which is the heritage of the sons of Adam; and some of
them--many of them if you will--were not quite equal to the great task
of overcoming that sinful nature, that human frailty. Meantime, their
future is in the hands of God, and he alone will judge them. To the
world we may say: "Who art thou that judgeth another man's servants? To
his own master he standeth or falleth. Yea, he shall be holden up; for
God is able to make him stand." [E]
[Footnote C: I Cor. chap. I.]
[Footnote D: Ether 12:27.]
[Footnote E: Rom. 14:4.]
The charge of idleness comes with a bad grace from the slave-holders of
Missouri. Especially so since the charge is made against people chiefly
from New England; who, whatever other faults they may possess, can
never be truthfully charged with idleness. In addition to the saints
who settled in Missouri having been trained from childhood to habits of
industry in their former homes, they had received an express command
from God to labor, and the idler was not to eat the bread nor wear the
garment of the laborer,[F] and unless the idler repented, he was to be
cast out of The Church.[G]
[Foonote F: Doc. & Cov. Sec. 42:42.]
[Footnote G: Ibid, Sec. 75:28.]
The saints in Missouri, it is true, claimed to receive revelations
from God through the Prophet Joseph Smith; and they also enjoyed the
gifts of tongues, and of healing the sick through the anointing with
oil and the prayer of faith, in fulfillment of the promises of the
Lord;[H] but how all this can be "derogatory of God and true religion,"
when these blessings of revelation and the enjoyment of the spiritual
gifts enumerated are the same as those that were possessed by the
primitive Christians, which they were encouraged to "desire," [I] and
have ever been regarded as a crowning glory of the early Church; or how
they could be "subversive of human reason," can only be comprehended
by a Missouri mob, seeking a vain excuse for the destruction of an
unoffending people.
[Footnote H: St. James 5:14, 15.]
[Footnote I: 1 Cor. 14:1.]
The charge of sowing dissensions and inspiring seditions among the
slaves, and inviting free people of color to settle in Jackson County,
has no foundation in truth. The July number of the _Evening and Morning
Star,_ for 1833, contains an article on "Free People of Color," and
publishes the laws of Missouri relating to that class of people. "Free
people of color" were negroes or mulattoes who were set free through
the kindness of their masters, or who, by working extra hours, for
which they were sometimes allowed pay, were able at last to purchase
their liberty. Concerning such people the Missouri laws provided that:
If any negro or mulatto come into the State of Missouri, without a
certificate from a court of record in some one of the United States,
evidencing that he was a citizen of such State, on complaint before any
justice of the peace, such negro or mulatto could be commanded by the
justice to leave the State; and if the colored person so ordered did
not leave the State within thirty days, on complaint of any citizen,
such person could be again brought before the justice who might commit
him to the common jail of the county, until the convening of the
circuit court, when it became the duty of the judge of the circuit
court to inquire into the cause of commitment; and if it was found
that the negro or mulatto had remained in the State contrary to the
provisions of this statute, the court was authorized to sentence such
person to receive ten lashes on his or her bare back, and then order
him or her to depart from the State; if the person so treated should
still refuse to go, then the same proceedings were to be repeated,
and punishment inflicted as often as was necessary until such person
departed.
And further: If any person brought into the State of Missouri a free
negro or mulatto, without the aforesaid certificate of citizenship,
for every such negro or mulatto the person offending was liable to a
forfeit of five hundred dollars; to be recovered by action of debt in
the name of the State. The editor of the _Star_ commenting upon this
law said:
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.
Publishing this law, and the above comment, was construed, by the old
settlers, to be an invitation to free people of color to settle in
Jackson County! Whereupon an extra was published to the July number of
the _Star_ on the sixteenth of the month, which said:
The intention in publishing the article, "Free People of Color," was
not only to stop free people of color from emigrating to Missouri, but
to prevent them from being admitted as members of The Church.[J] * * *
* To be short, we are opposed to having free people of color admitted
into the State.
[Footnote J: In making the statement that it was the intention of the
_Star_ article not only to stop "free people of color" emigrating to
Missouri, but also to "prevent them from being admitted as members
of The Church," the editor of the _Star_ goes too far; if not in his
second article, explaining the scope and meaning of the first, then
in the first article; for he had no business to seek to prevent "free
people of color" from being admitted members of The Church. And in
forming a judgment of this matter the reader must remember that it is
the statement 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 "free people of color" in The Church at that time. The "fears" of
the Missourians on that head were sheer fabrications of evil-disposed
minds.]
But in the face of all this the mob still claimed that the article
was merely published to give directions and cautions to be observed
by colored brethren, to enable them upon their arrival in Missouri,
to "claim and exercise the rights of citizenship." "Contemporaneous
with the appearance of this article"--the above article in the
_Star_--continued the charge published in the _Western Monitor_--"was
the expectation among the brethren, that a considerable number of this
degraded caste were only waiting this information before they should
set out on their journey." [K] And this base falsehood was used to
inflame the minds of the old settlers against the saints.
[Footnote K: Western Monitor for the 2nd of August, 1833.]
That the saints may have said the Lord would yet give them the land of
Missouri for their inheritance, is doubtless true; but that they were
to obtain it in any other than a legal way never entered their minds.
They had been commanded of the Lord to purchase [L] the land for an
inheritance. Besides, the elders stationed in Zion about this time,
addressed an epistle to the churches abroad, in which they alluded to
the gathering of ancient Israel, and pointing out the difference in
their circumstances and those by which the saints now were surrounded.
Ancient Israel had been compelled to obtain the lands of their
inheritance by the sword. "But," the address adds, "to suppose that
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 that 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 most of us were born, and under whose
auspices we all have protection." [M] Nothing then can be clearer than
that while the saints may have said that Missouri would eventually be
the land of their inheritance, they were expecting to obtain it in a
perfectly legitimate manner--by purchase.
[Footnote L: Doc. & Cov. Sec. 57:3, 5.]
[Footnote M: Evening and Morning Star, July, 1833.]
I have been particular in examining the charges made against the saints
by their enemies in Jackson County, in order that my readers may know
that wherein the things charged were not in and of themselves innocent,
and no cause for offense whatever, they were utterly without foundation
in truth.
CHAPTER VII.
THE STORM BREAKS
In answer to the call made for the citizens of Jackson County to
assemble at the court house on the twentieth of July, 1833, to devise
means to rid the county of the "Mormons," between four and five hundred
gathered in from all parts of the county. Colonel Richard Simpson was
elected chairman of the meeting, and James H. Flournoy and Colonel S.
D. Lucas were chosen secretaries. A committee of seven was appointed by
the chair to draft an address to the public, in relation to the object
of the meeting; the following was the committee: Russel Hicks, Esq.,
Robert Johnson, Henry Childs, Esq., Colonel Jas. Hambright, Thomas
Hudspeth, Joel F. Childs and Jas. M. Hunter.
The address this committee reported repeated the falsehoods concerning
the saints interfering with slaves, inviting free people of color to
settle in Jackson County; and of the saints being the very dregs of
the society from which they had emigrated; again charged them with
most abject poverty, idleness, and of coming to obtain inheritances in
Jackson County, "without money and without price." It declared that
the evils which threatened their community, by the "Mormons" settling
among them, were such as no one could have foreseen, and therefore they
were unprovided for by the laws; and the delays incident to legislation
would put the mischief beyond all remedy. It expressed the fear that if
the saints were not interfered with, the day would not be far distant
when the civil government of the county would be in their hands; when
the sheriff, the justices, and the county judges would be "Mormons"
or persons wishing to court their favor from motives of interest or
ambition; and then the following:
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
conversed with God and his angels, and possess and exercise the gifts
of divination, and of unknown tongues, and fired with the prospects of
obtaining inheritances without money and without price--may be better
imagined than described.[A]
[Footnote A: Western Monitor, August 2, 1833.]
However, in speaking of the gifts of the Spirit which the saints
enjoyed--revelation, prophecy, speaking in tongues, healing the sick,
etc., the committee proposed to have nothing to say, but piously close
the clause which refers to these things with the words: _"Vengeance
belongs to God alone!"_ For the other things with which they charged
the saints--each and all of them were utterly false except it might be
in the matter of poverty. But even in this the truth was not stated.
A few cases aside, the "poverty" in question was that poverty of the
pioneer newly arrived in the wilderness which is to be the subsequent
field of his enterprises and triumphs. Quite generally the saints went
into Jackson County prepared to purchase lands and build homes; but
pending the accomplishment of that, there was much inconvenience and
some suffering for want of shelter and clothing; but "abject poverty,"
apart from this, there was none.
The conclusion of the mob in the whole matter was thus stated:
That no Mormon shall in future move to or settle in this (Jackson)
county; 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 material
sacrifice; 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
efficient measures will be taken to close the same; that the Mormon
leaders here are required to use their influence in preventing any
further immigration of their distant brethren to this county, and
to counsel and advise their brethren here to comply with the above
requisitions; 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.[B]
[Footnote B: Western Monitor, August 2, 1833.]
This address was unanimously adopted by the meeting, and a committee
of twelve appointed to wait upon the "Mormon" leaders, and see that
the foregoing requisitions were assented to by them. In case of a
refusal on the part of the "Mormons" to comply with these demands, the
committee, acting as the organ of Jackson County, were to inform them
that it was the fixed determination of the mob to adopt such means as
would enforce their removal.
The committee called upon Edward Partridge, A. S. Gilbert, John
Corrill, Isaac Morley, John Whitmer, and W. W. Phelps, and demanded
that they cease publishing the _Star_ and close the printing office,
and that, as elders of the "Mormon Church," they agree to move out of
the county forthwith. Three months was asked for by these elders in
which to consider the proposition, and to give them time to counsel
with The Church authorities in Ohio; as closing a printing office and
removing twelve hundred people from their homes was a work of no small
moment. But this time was denied them. They asked for ten days; but
that was not granted; fifteen minutes only was allowed them in which
to decide. At this the conference broke up, and the mob returned to
the courthouse and reported to the meeting that they had called upon
the "Mormon" leaders and that they refused to give a direct answer,
but asked for time to consider the propositions and counsel with their
brethren in Ohio. The meeting then resolved that the printing office be
razed to the ground, and the type and press destroyed.
With demoniac yells the mob surrounded the printing office and house
of W. W. Phelps. Mrs. Phelps, with a sick infant in her arms, and the
rest of the children, were forced out of their home, the furniture was
thrown into the street and garden, the press was broken, the type pied;
the revelations, book-work and papers were nearly all destroyed or kept
by the mob; and the printing office and house of W. W. Phelps were
razed to the ground. Having reduced these buildings to a mass of ruins,
the mob proceeded to demolish the mercantile establishment of Gilbert,
Whitney & Co., and destroy the goods; but when Mr. Gilbert assured them
that the goods would be packed by the twenty-third, they desisted from
their work of destruction.
But their fiendish hate had not spent its force. With horrible yells
and cursings loud, they sought for the leading elders. Men, women and
children ran in all directions, not knowing what would befall them.
The mob caught Bishop Edward Partridge and Charles Allen, and dragged
them through the maddened crowd, which insulted and abused them along
the road to the public square. Here two alternatives were presented
them: either they must renounce their faith in the Book of Mormon, or
leave the county. The Book of Mormon they would not deny, nor consent
to leave the county. Bishop Partridge, being permitted to speak, said
that the saints had to suffer persecution in all ages of the world,
and that he was willing to suffer for the sake of Christ, as the
saints in former ages had done; that he had done nothing which ought
to offend anyone, and that if they abused him, they would injure an
innocent man. Here his voice was drowned by the tumult of the crowd,
many of whom were shouting: "Call upon your God to deliver you--pretty
Jesus you worship!" These expressions, intermingled as they were with
the vile oaths of the mob, were enough to put hell itself to shame.
The two brethren, Partridge and Allen, were stripped of their outer
clothing, and daubed with tar, mixed with lime, or pearlash, or some
other flesh-eating acid, and a quantity of feathers scattered over
them. They bore this cruel indignity and abuse with so much resignation
and meekness that the crowd grew still, and appeared astonished at what
they witnessed. The brethren were permitted to retire in silence--in
silence, except when it was broken by the voice of a sister, crying
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!
By this time it was getting late and the mob suddenly dispersed. As
night drew her sable mantle over the scene of ruin, those who had
escaped to the woods and corn fields began to return, to learn what
had befallen their friends. Wives anxiously inquired of the fate of
their husbands, and children of the fate of their parents. There can be
nothing more sad than this seeking to remove uncertainty in such cases.
It is like seeking the dead and wounded on the battlefield, or the
missing, the maimed or the dead after an earthquake, or some devouring
tempest or flood--so much alike, at least in their results, are the
eruptions of the elements and the fierce, uncontrolled passions of man.
Before each the timid and the helpless fly to such shelter as they find
at hand. Some seek safety in flight, others in hiding from the storm or
from wrath. Then when temporary safety is seemingly assured, thoughts
for the safety of others assert themselves. The desire for the safety
of the loved ones--a wife, a husband, a child, a parent, a brother, a
friend--becomes an agony. Love by degrees conquers fear, and at last
prompts the facing of danger much greater than those from which at
first they fled, and the loved ones are sought despite of all risks to
personal safety. So it was with the saints who had been so unexpectedly
assailed. On this occasion, however, those returning from flight or
hiding had nothing to discover beyond the destruction of the printing
press, the wrecking of the Phelps home, the looting of Gilbert's store,
and the abuse of Partridge and Allen. Enough surely for one day of
persecution, but not to be compared with scenes they yet would witness!
The outrages of this day were the more reprehensible because of the
character of the leaders of the mob. In the main they were the county
officers--the county judge, the constables, clerks of the court and
justices of the peace; while Lilburn W. Boggs, the lieutenant-governor,
the second officer in the state, was there quietly looking on and
secretly aiding every measure of the mob--who, walking among the ruins
of the printing office and house of W. W. Phelps, remarked to some of
the saints, "You now know what our Jackson boys can do, and you must
leave the country!"
CHAPTER VIII.
THREATS OF THE MOB--APPEAL OF THE SAINTS.
The third day after the events related in the preceding chapter, the
mob, to the number of some five hundred, again came dashing into
Independence bearing a red flag, and armed with rifles, pistols, dirks,
whips and clubs. They rode in every direction in search of the leading
elders, making the day hideous with their inhuman yells and wicked
oaths. They declared it to be their intention to whip those whom they
captured with from fifty to five hundred lashes each, allow their
negroes to destroy their crops, and demolish their dwellings. Said they:
"We will rid Jackson County of the 'Mormons,' peaceably if we can,
forcibly if we must. If they will not go without, we will whip and kill
the men; we will destroy their children, _and ravish their women!_"
"WE WILL RAVISH THEIR WOMEN!"
A threat most horrible. Worse than murder; for murder has in it yet
some mercy as compared with ravishment, that worst exercise of brute
force against helpless innocence. Murder when it has completed its work
leaves its victim senseless and peaceful in death; "after life's fitful
dream is over," he may sleep well. But what damning torments must that
breast suffer which is robbed of its peace by brutal force! How deep
the woe that bears the burden of an outraged modesty! How agonizing to
be an object of pity! How much more cruel the living tortures of a life
so humiliated than the calmness and the peace of death! When devils
would with their direst terrors shake a people they say,
_We will ravish your women!_
The leading elders, seeing their own lives, and the property and
lives of those over whom they presided in jeopardy, resolved to offer
themselves as a ransom for The Church--willing to be scourged, or even
put to death if that would satisfy their tormentors, and stop their
inhuman cruelties practiced toward the flock of which the Holy Ghost
had made them overseers. The men who thus offered their own lives for
the lives of their friends were:
JOHN CORRILL,
JOHN WHITMER,
W. W. PHELPS,
A. S. GILBERT,
EDWARD PARTRIDGE,
ISAAC MORLEY.
Forever let their names be known throughout all Israel as men who have
given the greatest evidence within the power of man to give, that they
loved the brethren. "Greater love hath no man than this, that a man
lay down his life for his friends;" and that faith which will inspire
in man a love for his fellows; that will lead him to offer his life as
a ransom for his brethren, is so nearly akin to that faith and love
which glowed within the breast of the Divine Master, that its source
cannot be mistaken. But the inhuman wretches who had combined to drive
the saints from their homes in Jackson County, were insensible to the
sublime manifestations of love they witnessed. It appealed not to
their adamantine hearts. With brutal imprecations they told these men
that not only they, but every man, woman and child would be whipped or
scourged until they consented to leave the county, as they had decreed
that the "Mormons" should leave the county, or they "or the 'Mormons'
must _die_."
The presiding brethren, finding that there was no alternative but
for them to leave speedily or witness innocent blood shed by fiends
incarnate, concluded to leave Jackson County. A new committee was
selected by the mob to confer with the brethren, and the following
agreement was entered into:
The leading elders with their families were to move from the county by
the first of January following; and to use their influence to induce
all their brethren to leave as soon as possible, one half by the first
of January, 1834, and the remainder by April, 1834. They were also to
use all the means in their power to stop any more of their brethren
moving into the county; and also to use their influence to prevent
the saints then enroute for Missouri settling permanently in Jackson
County, but for those then on the way they were to be permitted to make
temporary arrangements for shelter until a new location was agreed upon
by the society. John Corrill and A. S. Gilbert were to be allowed to
remain as general agents to settle up the business of The Church, so
long as necessity required. Gilbert, Whitney & Co. were to be permitted
to sell out their merchandise then on hand, but no more was to be
imported. The _Evening and Morning Star_ was not again to be published,
nor a press established by any member of The Church in the county.
Edward Partridge and W. W. Phelps were to be allowed to pass to and
from the county to wind up their business affairs, provided they moved
their families from the county by the first of January following. On
the part of the mob, the committee pledged themselves to use all their
influence to prevent any violence being used against the saints, so
long as the foregoing stipulations were complied with on the part of
The Church.[A]
[Footnote A: Evening and Morning Star, p. 229.]
A day or two after this treaty was entered into, The Church in Zion
dispatched Oliver Cowdery to Ohio to confer with the general Church
authorities on the situation of the saints in Missouri. This conference
resulted in the general authorities sending as special messengers
Elders Orson Hyde and John Gould to Jackson County, with instructions
to the saints not to dispose of their lands or other property, nor
remove from the county, except those who had signed the agreement to do
so.
Meantime the saints attempted to settle in Van Buren, the county
joining Jackson on the south (the name has since been changed to Cass),
but the people of that county, after the saints commenced a settlement,
drew up an agreement to drive them from there, and destroy the fruits
of their labors; so they were obliged to return to their former homes.
While the saints were making efforts to carry out the first part of the
stipulation entered into with the mob of Jackson County, the mob on
their part failed to refrain from acts of violence. Daily the saints
were insulted. Houses were broken into, and the inmate threatened with
being mobbed if they stirred in their defense. But Truth began to make
herself heard. As the fiendish acts of the mob became known, they
called forth execrations from various quarters. A number of articles
published in the _Western Monitor,_ printed at Fayette, Howard County,
Missouri, censured the conduct of the mob, and suggested that the
saints seek redress of the State authorities for the wrongs they had
suffered. Whereupon the leaders of the mob began to threaten life,
and declared that if any "Mormon" attempted to seek redress by law or
otherwise, for defamation of character, or loss of property, he should
die.
These threats, however, did not deter the saints from appealing to the
chief executive of the State for a redress of grievances. A petition
setting forth their suffering, and denying the allegations of the mob,
was presented by Orson Hyde and W. W. Phelps to Daniel Dunklin, who,
at the time, was governor of the State. In addition to relating the
story of their wrongs, and denying the charges made by the mob, upon
which the old settlers of Jackson County depended to excuse or defend
their acts of cruelty toward the saints, the petition set forth that
whenever that fatal hour arrived that the poorest citizen's person,
property, or rights and privileges shall be trampled upon by lawless
mobs with impunity, "that moment a dagger is plunged into the heart
of the Constitution of the country, and the Union must tremble * *
* We solicit," said they, "assistance to obtain our rights; holding
ourselves amenable to the laws of our country, whenever we transgress
them." They asked the governor by express proclamation or otherwise
to raise a sufficient number of troops, who, with themselves, might
be empowered to defend their rights; that they might sue for damages
for the loss of property, for abuse, for defamation of character,
and, if advisable, try for treason those who had trampled upon law
and government, that the law of the land might not be defied, nor
nullified, but peace restored to the country.
To this very reasonable request Governor Dunklin made a patriotic
reply. He stated he would think himself unworthy the confidence with
which he had been honored by his fellow citizens, did he not promptly
employ all the means which the Constitution and laws had placed at his
disposal to avert the calamities with which the saints were threatened,
and added:
Ours is a government of laws, to them we all owe obedience, and their
faithful administration is the best guarantee for the enjoyment of our
rights. 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 very foundation on which it is based. I am not 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 insure respect for them.
He advised the threatened saints, therefore, to make a trial of the
efficacy of the laws; that wherein their lives had been threatened,
they make affidavit to that effect before the circuit judge, or the
justices of the peace in their respective districts, whose duty it
then became to bind the threatening parties to keep the peace. By this
experiment it would be proven whether the laws could be executed or
not; and in the event that they could not be peacefully executed, the
governor pledged himself, on being officially notified of that fact, to
take such steps as would insure a favorable execution of them.
As to the injuries the saints had sustained in the loss of property,
the governor advised them to seek redress by civil process--expressing
the opinion that the courts would grant them relief.[B]
[Footnote B: Evening and Morning Star, p. 351.]
I do not doubt the sincerity of Governor Dunklin in giving this counsel
to the saints, and under ordinary circumstances to seek redress at the
hands of the civil authorities would be the proper thing to do. But in
this case the officers of the law had been the head and front of this
high-handed and infamous proceeding. In proof of this statement I give
the names and offices held by those who were most active in the lawless
proceeding related:
S. D. LUCAS, _colonel, and judge of the county court;_
SAMUEL C. OWENS, _county clerk;_
RUSSEL HICKS, _deputy clerk;_
JOHN SMITH, _justice of the peace;_
SAMUEL WESTON, _justice of the peace;_
WILLIAM BROWN, _constable;_
THOMAS PITCHER, _deputy constable._
Besides these there were Indian agents, postmasters, doctors, lawyers
and merchants.
These were the men who had despoiled the saints--these the ones, in
connection with the secret assistance of the lieutenant governor of
the State, LILBURN W. BOGGS, who inflamed the minds of the ignorant
frontier settlers against an innocent people, and encouraged the
vicious to maltreat the virtuous. These were the men who on the 23rd of
July of the same year had said:
_"We will rid Jackson County of the 'Mormons' peaceably if we can,
forcibly if we must. If they will not go without, we will whip and kill
the men; we will destroy the lives of their children, and ravish their
women!"_ And these were the men--the officers of _justice,_ to whom
the "Mormons" were to appeal for a redress of grievances! To say the
least, does it not smack of "going to law with the devil, when court
is to convene in hell?" Surely it was only a forlorn hope the saints
could entertain of being redressed for their wrongs by appealing to
the very parties who inflicted those wrongs upon them; and yet it was
about the only course open to the governor to suggest at that time.
Being willing to magnify the law, the saints acted upon the governor's
advice. For this purpose they engaged the services of four lawyers from
Clay County, then attending court at Independence, viz.: Messrs. Wood,
Reese, Doniphan and Atchison. These gentlemen engaged to plant all the
suits the saints might wish to present before the courts, and agreed
to attend to them jointly throughout for one thousand dollars. W. W.
Phelps and Bishop Partridge gave their notes for that sum, endorsed by
Gilbert & Whitney.
No sooner did the mob witness these movements than they began to
prepare for further hostilities. The red right hand of persecution was
again armed to plague the saints.
CHAPTER IX.
AGAIN THE STORM.
Having made all necessary preparations for obtaining by civil process
redress for the wrongs inflicted upon them by the mob, Sunday, the
twentieth day of October, 1833, the saints declared publicly that as
a people they intended to defend their lands and homes. The next day
the leaders of the mob began to prepare to inflict further violence
upon them. Strict orders were circulated among the saints not to be the
aggressors, but to warn the mob not to come upon them. Court was to
convene on Monday, the 28th of October, and it was expected that some
of the leaders of the mob would be required to file bonds to keep the
peace.
While these preparations were progressing among the saints, the mob
were not idle. They resorted to their old method of circulating
false rumors about the "Mormons." The blasphemy of their doctrines;
their intentions to take possession of Jackson County by force; the
incompatibility between the old settlers and the "Mormons," were all
urged, and the conclusion reached that a war of extermination must be
waged against the saints in the name of self-preservation.
Saturday, the 26th, about fifty of the mob met in counsel, and
"voted to a hand to move the 'Mormons;'" and as an earnest of their
intentions, attacked a number of families who had but lately arrived
from Ohio and Indiana, but without inflicting much injury. Monday,
the 28th, the circuit court convened, but very few people were in
attendance. There was no mob there, but threats of the most violent
character were made.
The night of October 31st, however, may be regarded as the time when
hostilities recommenced in earnest. That night the mob to the number
of forty or fifty proceeded against a branch of The Church located
on the stream called Big Blue, known as the Whitmer settlement. They
shamefully whipped nearly to death several of the brethren, among whom
was Hiram Page. With brutal threats they frightened helpless women and
children and drove them into the wilderness in the middle of the night,
and then unroofed and demolished ten or twelve houses.
This outrage was followed up the next night, November 1st, by an attack
upon the saints living in Independence and vicinity. Their houses were
brickbatted, doors broken down, and long poles thrust through their
windows. A party of the brethren had gathered for protection about half
a mile west of Independence, and to them word was sent that the mob
were tearing down the store of Gilbert, Whitney & Co., and destroying
their goods. Whereupon these brethren went in a body to the store. At
their approach the main body of the mob fled. One of their number,
bolder than his fellows, remained, however, and continued sending
brickbats and stones through the shattered doors and windows, while the
goods were scattered around him in the street. This man the brethren
took prisoner, and brought him immediately before Samuel Weston,
justice of the peace, entered a complaint, and asked that a warrant
be issued that he, Richard McCarty, might be secured. But the justice
refused to make out the warrant, or do anything in the matter, and
McCarty was turned loose.
The same night an attack was projected upon another branch of The
Church, known as the Colesville branch, located in Kaw Township, about
twelve miles west of Independence. The mob sent two of their number,
Robert Johnson and one Harris, as spies, armed with two guns and three
pistols. They were discovered by some of the brethren, among whom was
Parley P. Pratt. Without provocation Johnson struck Pratt over the head
with the breech of his gun, which staggered him for a moment, and made
the blood flow in streams down his face. These two men were taken and
detained as prisoners through the night. The spies not returning rather
disconcerted the mob, and it is generally supposed prevented an attack
that night upon the Colesville branch. The morning following, Johnson
and Harris were given their arms, and permitted to return to their
companions, without receiving injury from the hands of those whom they
had so maliciously assaulted, and into whose power they had fallen.
On the night of November 2nd, a party of the mob went against the
branch located on Big Blue, unroofed one house and destroyed some
furniture. They also broke into the house of David Bennett, whom they
found sick in bed. Being unable to resist them, they beat him most
unmercifully, and swore they would blow out his brains. One of their
number shot at him with a pistol, but the ball instead of entering his
head, as evidently intended, cut a deep gash across the top of it,
which, however, did not prove fatal.
While the mob were in the act of beating Bennett, a number of the
brethren who had gathered in a body for mutual protection came upon
the scene, and a firing of guns commenced. Both parties claim that
the other began the attack, but which party began the firing does not
matter here. If the brethren opened the fire, they were altogether
justified in doing so under the circumstances. Women and children were
running here and there screaming with terror, not knowing where to go
for safety. Their piteous cries, mingled with the brutal oaths of the
mob, and the firing of guns, made the night hideous. In the melee a
young man acting with the mob was shot through the thigh, but by which
party it is not known.
This day also the saints in Independence gathered in a body as much as
possible, about half a mile west of the town, for the purpose of better
defending themselves against their enemies.
The day following the events just detailed. Joshua Lewis, Hiram Page,
and two others were despatched to Lexington, to see John F. Ryland,
judge of the circuit court, and obtain a peace warrant. The saints had
previously applied to Squire Silvens for such a warrant, but he refused
to grant it. They read to him the governor's letter, which directed
them to proceed in that manner, but he replied that he cared nothing
for what the governor said. Either his fears of the mob were greater
than his respect for the governor, or the law, or he was in hearty
sympathy with the rioters. Judge Ryland issued a peace warrant on the
6th; but whether it ever reached the hands of the county sheriff or
not I cannot learn. If placed in his hands, then he refused to serve
it. But the most reasonable conclusion is, that in consequence of the
exciting times and unsettled state of affairs in Jackson County, it
never reached his hands.
CHAPTER X.
THE PASSIVELY GOOD.
There were a few of the citizens of Jackson County who did not
take part in these shameful proceedings against The Church. They
were friendly disposed towards the saints, but lacked the courage
to speak out boldly in their defense, or take up arms to protect
suffering innocence. This is often the case with the passively good;
with "conservative" citizens. They have no sympathy with rioters,
or with mob lawlessness. They are ready to say that such conduct is
outrageous, and even a menace to free institutions, and incompatible
with freedom; but further than this they do not go. Their conception
of good citizenship does not lead them to be active in resisting
aggressions upon the liberties of others; especially when those
"others" are people with whom they have but little sympathy. They seem
not to have learned that those who would preserve their own rights and
freedom must insist upon the rights and liberty of every man being
respected and assured. It is vain, and especially in a republic is
it vain, for any man to suppose that the freedom of any citizen or
class of citizens, however humble or even unpopular they may be, can
be infringed without endangering the rights and freedom of all. Many
otherwise, good citizens of the Republic--simple and fundamental to the
preservation of rights and freedom as is this principle--seem so far
to fail in appreciation of it, that they stand by while the rights of
others are invaded, and sometimes swept away, without making so much
as a protest against the injustice. They are content if only their own
personal and immediate rights are not directly assailed. The result is
that an active minority--often, in fact, an insignificant part of the
community, and contemptible of character--are permitted to perpetrate
outrages upon worthy though it may be unpopular citizens, that bring
disgrace upon the State, and endanger liberty itself. Such was the
case in the present instance with those who were not in sympathy with
the mob; and yet so far were they from standing up for the rights of
those whom they confessed were unjustly assailed, that they advised the
saints to leave the State immediately, as the wounding of the young
man on the night of the 2nd had enraged the whole county against them;
and it was a common expression among the mob that Monday (the 4th of
November), would be a "bloody day."
CHAPTER XI.
A "BLOODY DAY."
Early on Monday the mob took the ferry-boat on Big Blue, west of
Independence, which belonged to the saints, driving the owners away
with threats of violence. From thence they went to a store, about one
mile west of the ferry, kept by one Wilson. Word was brought to a
branch of The Church located several miles still further west from the
ferry, that the mob east of the Blue were destroying property, and the
saints needed assistance. Upon hearing this, nineteen of the brethren
volunteered to go to their aid; but on approaching Wilson's store they
learned that the mob were there, and that the report of the destruction
of property east of the Blue was false. The company started to return
to their homes, but two small boys passing on their way to Wilson's
store saw this company, and reported to the mob that the "Mormons" were
on the road west of them. At this the mob, which numbered between forty
and fifty, started in pursuit, and soon came in sight of the company of
volunteers, which, at the enemy's approach, fled in all directions. The
mob gave hot pursuit, hunting for the brethren through the corn fields,
and even searching the houses of the saints for them; at the same time
threatening the women and children with violence if they did not tell
where the men were hiding. They fed their horses in Christian Whitmer's
corn field, and took him and pointed their guns at him, threatening his
life if he did not tell them where the brethren were.
Two or three of the company who were dispersed by the mob made their
way to the Colesville branch of The Church, which was but about three
miles away. A company of thirty men was quickly formed, and although
they were armed with but seventeen guns, and knew their enemies were
more numerous than they, and better armed, they promptly marched to
the assistance of their brethren. They found the mob hunting for
their victims, and threatening the women and children. As the mob saw
this new company approaching, some of them shouted _"Fire, God damn
ye, fire!"_ and then they themselves fired two or three shots at the
approaching company. This fire was promptly returned by a volley from
the brethren, at which the mob fled, leaving two of their number and
some of their horses dead on the ground. The two killed were Hugh L.
Brazeale and Thomas Linville. Brazeale had been known to say, "with ten
fellows I will wade to my knees in blood, but what I will drive the
'Mormons' from Jackson County."
The first shots fired by the mob wounded Philo Dibble in the bowels,
the balls remaining in him. As he bled much inwardly his bowels
became swollen, and his life was despaired of. Newel Knight, however,
administered to him, by laying on hands in the name of Jesus Christ,
and a purifying fire penetrated his whole system. He discharged several
quarts of blood and corruption, with which was one of the balls that
inflicted his wounds. He was immediately healed, and remained an
able-bodied man, and performed military duty for a number of years
afterwards.[A]
[Footnote A: Philo Dibble lived to take part in the defense of the
city of Nauvoo, some thirteen years later; afterwards removed with The
Church to the Rocky Mountains, settling finally in Springville, Utah
County, where he died in full faith of the gospel at the advanced age
of 90, on the sixth of June 1895.]
A brother by the name of Andrew Barber was mortally wounded--his death
occurred the next day.
This battle was fought about sundown, and during the night the mob
dispatched runners in all directions with the false report that the
"Mormons" had _"riz;"_ that they had been joined by the Indians, and
had taken Independence; that the "'Mormons' had gone into Wilson's
store and shot his son," with other rumors that were calculated to
excite the people, and enrage them against the saints.
The same day, November 4th, a most extraordinary affair occurred
at Independence. We have already told how a number of the brethren
caught Richard McCarty on the night of November 1st, in the act of
hurling stones and brickbats through the doors and windows of Gilbert,
Whitney & Co.'s store, while the goods--calicoes, shawls, cambric
handkerchiefs, etc.--were scattered around him in the street; and how
the brethren took him before the justice of the peace, Samuel Weston,
and asked for a warrant to be issued against him, and how the justice
refused to issue the warrant. But on this fourth day of November,
Richard McCarty obtained a warrant from this same justice of the peace
for the arrest of A. S. Gilbert, Wm. E. McLellin, Isaac Morley, John
Corrill, and three or four others, charging them with _assault and
battery,_ and _false imprisonment._ In relation to this matter Brother
Corrill tersely remarks, "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."
The trial of these men was in progress in the courthouse at
Independence, when the news of the battle west of the Blue was brought
to town. But instead of being reported correctly, it was said that
the "Mormons" had gone into Wilson's house and shot his son. This so
enraged the crowd that were in attendance at the trial that a rush was
made for the prisoners, to kill them. This, however, was prevented;
and at the suggestion of Samuel C. Owens, clerk of the county court,
those on trial were locked up in jail for their own safety. During the
night the mob were busy collecting arms and ammunition, making every
preparation for a general massacre of the saints the next day.
The brethren who were imprisoned were frequently told of these warlike
preparations during the night, and that, too, by men of note; and
were further informed that nothing but their leaving the county would
prevent bloodshed. Whereupon the brethren consented to leave the
county, and furthermore agreed to go and consult with their brethren on
the subject of all the members of The Church leaving. For this purpose
Gilbert, Morley, and Corrill were accompanied by the sheriff and two
others to the branch of The Church some half a mile from Independence;
and there held an interview with their brethren upon the subject of
their moving from the county, to which the members of that branch
consented.
The sheriff and his prisoners then returned to the jail--it being about
two o'clock in the morning. As they approached the jail they were
halted by a company of armed men, six or seven in number. The sheriff
answered them, giving his own name and the names of his prisoners, at
the same time exclaiming, "Don't fire, don't fire, the prisoners are
in my charge!" Morley and Corrill turned and fled, and the party who
had halted them fired one or two shots after them. Gilbert stood his
ground, and while the sheriff held him, several guns were presented at
him. Two of the men, more desperate than the rest, attempted to shoot
him, but their guns missed fire; seeing that they failed to shoot him,
one of the party, Thomas Wilson, knocked him down. His life, however,
was preserved and his injuries were not very serious.
CHAPTER XII.
THE "HONOR" OF A MOB.
The morning of the 5th of November witnessed the people from all
parts of the county crowding well armed into Independence. But few
knew of the agreement made by the saints in and about Independence
to leave the county; and the presence of the armed crowds was made
the occasion of calling out the militia. This last move was at the
instigation of Lieutenant Governor Boggs--at least such was the report
among the people that day. The command of this militia was given to
Colonel Pitcher, but the men who had formerly been the mob made up the
ranks of the militia; and the only difference between the mob and the
militia was that the mob organized as a militia were prepared to adopt
more effective measures in driving the saints from their homes than
before they were so organized. The colonels in command--Pitcher and
Lucas--were known as the bitter enemies of the saints, and their names
were attached to the agreement, circulated in the July previous, to
drive them from the county. From such a militia, officered by such men
as Pitcher and Lucas, the saints could hope for no protection.
The branches of The Church west of Independence did not hear of the
agreement of the Independence branch to leave the county, but reports
reached them that a number of their brethren were imprisoned, and
that the mob were determined to kill them. About a hundred of the
brethren gathered from the various branches, and marched in a body to
assist those in peril. They halted about a mile west of Independence,
to ascertain the situation of affairs. Learning that the mob had not
attacked the branch at Independence, and that the militia was called
out, they concluded to quietly disperse and go to their homes. But they
had been seen on the road, and it was reported that the "Mormons" were
on the march toward Independence, with the intention, no doubt, to do
mischief.
Hearing this, the militia under Colonel Pitcher became enraged, and
would only consent to grant the people peace on the condition of their
agreeing to deliver up certain men, engaged in the battle the evening
before, to be tried for murder and surrendering their arms. To this
last proposition Lyman Wight, who, it appears, acted as the leader
of the body of brethren that had marched to Independence, would not
consent, unless Colonel Pitcher would also disarm the mob. To this
the colonel cheerfully agreed; and pledged his honor, with that of
Lieutenant Governor Boggs, Samuel C. Owens, and others, to carry out
his promise.[A]
[Footnote A: Times and Seasons, 1843, p. 263.]
Upon this treaty being made the brethren surrendered their arms--in
all, forty-nine guns and one pistol. They also gave up a number of
the parties who were engaged the night before in the battle, to be
tried for murder. These men were detained a day and a night, during
which time they were insulted, threatened, and brickbatted; and after
receiving a mockery of a trial, Colonel Pitcher let them go, after
taking an old watch from one of them to satisfy costs!
The agreement made by Colonel Pitcher, to disarm the mob, was never
executed; but as soon as the brethren had surrendered their arms, bands
of armed men were turned loose upon them. Lyman Wight was chased by one
of these gangs across an open prairie for five miles, but fortunately
escaped. He lay three weeks in the woods, and was without food three
days and nights. He was hunted by the mob through Jackson, Lafayette,
and Clay counties, and also through the Indian Territory. Some of the
parties who were hounding him were asked why it was they had so much
against him, to which they replied: "He believes in Joe Smith and the
Book of Mormon, G--d d---n him; and we believe Joe Smith to be a d--d
rascal!"
The men who had made up the rank and file of the militia on the 5th
of November, the next day were riding over the country in armed gangs
threatening men, women and children with violence, searching for arms,
and brutally tying up and whipping some of the men, and shooting at
others. The leaders of these ruffians were some of the prominent men of
the county; Colonel Pitcher and Lieutenant Governor Boggs being among
the number. The priests in the county, it seems, were determined not to
be outdone by the politicians, for the Reverend Isaac McCoy and other
preachers of the gospel (!) were seen leading armed bands of marauders
from place to place; and were the main inspirers of cowardly assaults
on the defenseless.
All through this day and the day following (the 6th and 7th of
November,) women and children were fleeing in every direction from
the presence of the merciless mob. One company of one hundred and
ninety--all women and children, except three decrepit old men--were
driven thirty miles across a burnt prairie. The ground was thinly
crusted with sleet, and the trail of these exiles was easily followed
by the blood which flowed from their lacerated feet![B] This company
and others who joined them erected some log cabins for temporary
shelter, and not knowing the limits of Jackson County, built them
within the borders thereof. Subsequently, in the month of January,
1834, parties of the mob again drove these people, and burned their
wretched cabins, leaving them to wander without shelter in the most
severe winter months. Many of them were taken suddenly ill and died.
[Footnote B: Lyman Wight's affidavit, Times and Seasons, 1843, p. 264.]
CHAPTER XIII.
SCENES ON THE BANKS OF THE MISSOURI--EXILED.
Other parties during the two days mentioned flocked to the Missouri
River, and crossed at the ferries into Clay County. One of the
companies of distressed women and children were kindly lodged by a Mr.
Bennett for the night in his house. We speak of this because acts of
benevolence toward the saints were so rare that whenever they occur
they should be chronicled.
In one of the companies that went to Clay County was a woman named Ann
Higbee who had been sick for many months with chills and fever,--she
was carried across the river, apparently a corpse. Another woman named
Keziah Higbee, in the most delicate condition, lay on the banks of
the river all night, while the rain descended in torrents, and under
these circumstances was delivered of a male child; but the mother
died a premature death through the exposure. All the pity the parties
received from their relentless persecutors was this brutal expression,
"G---d d--n you, do you believe in Joe Smith now?" The scene that was
witnessed on the banks of the Missouri on the seventh of November is
so graphically described in the Prophet Joseph's history that I cannot
forbear inserting it here:
The shores began to be lined on both sides of the ferry with men,
women and children, goods, wagons, boxes, chests, provisions, etc.;
while the ferrymen were busily employed in crossing them over; and
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 family household goods, and some provisions; while others knew
not of the fate of their friends, and had lost all their goods. The
scene was indescribable, and would have melted the hearts of any
people upon earth, except the blind oppressor and 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.[A]
[Footnote A: Millennial Star, Vol. 14, p. 582.]
On the night of the thirteenth of November, while large bodies of the
saints were still encamped on the Missouri bottoms, exiled from their
homes for the gospel's sake, one of the most wonderful meteoric showers
occurred that was ever witnessed. The whole heavens and the earth were
made brilliant by the streams of light which marked the course of
the falling aerolites. The whole upper deep was one vast display of
heaven's fireworks. The long trains of light left in the heavens by
the meteors would twist into the most fantastic shapes, like writhing
serpents. The grandeur of the display was far beyond the power of words
to describe. I mention it because of the effect it had upon the minds
of the suffering saints. The scriptures teach that one of the signs of
the glorious appearing of Jesus Christ shall be the falling of stars
from the heaven, as a fig tree casteth her untimely figs, when she is
shaken of a mighty wind; and the shaking of the powers of heaven.[B]
[Footnote B: Mark 13:25, 26; also Revelation 6:13-17.]
It is needless to say that this sign in the heavens encouraged the
exiles; that it revived their hopes; that it calmed their fears; that
it seemed to herald the coming of their Deliverer, the Son of God.
Nor need I say that it awed the mob, and made a pause in their cruel
proceedings for a season. That pause, however, was brief; for on
the twenty-third of November the mob held a meeting and appointed a
committee to warn away any of the saints who might possibly be found
within the borders of the county. Accordingly what few families were
scattered here and there through the county were threatened and abused
until they were finally forced from their homes. On the twenty-fourth
of December four aged families were assaulted at Independence. The mob
tore down their chimneys, broke open their doors and threw large stones
into their houses.
A brother by the name of Miller, sixty-five years of age, and the
youngest of the men in the four families, narrowly escaped fatal
injuries. A brother Jones, who was also subjected to like inhuman
treatment, served as a life-guard to General Washington in the
Revolution, and had fought for the establishment of the sacred
principles of liberty guaranteed in the Constitution of his country,
the free exercise of which was now denied him by a gang of heartless
wretches, who had conspired against the liberties of worthy citizens.
Some time later in the winter, an old man of about seventy years of
age was driven from his house, after which it was thrown down. His
household goods, corn, etc., were piled together and set on fire; but,
fortunately, after the mob left, his son extinguished the flames. About
the same time Lyman Leonard had two chairs broken to splinters over his
head and body, and was dragged out of doors, where he was beaten with
clubs until he was supposed to be dead. The same day Josiah Sumner and
Barnet Cole received the same kind of treatment.[C]
[Footnote C: Evening and Morning Star, p. 277.]
Early in the spring the mob burned the remainder of the houses
belonging to the saints. According to the testimony of Lyman Wight, two
hundred and three dwelling-houses and one grist mill were so destroyed
[D]--destroyed in the hope, perhaps, of discouraging the return of the
exiles.
[Footnote D: Lyman Wight's affidavit, Times and Seasons, 1843, p. 264.]
CHAPTER XIV.
AFTERMATH OF THE EXPULSION.
The saints, exiled from their homes in Jackson County, found a
temporary resting place in Clay County; though some of them were
scattered through Ray, Lafayette, and Van Buren Counties. Those,
however, who settled in Van Buren were again driven away, as related in
a former chapter. The people in Clay County, as a rule, were kind to
the exiles thrown so unceremoniously upon their hospitality. They were
permitted to occupy every vacant cabin, and build others for temporary
shelter. Some of the sisters obtained positions as domestics in the
households of well-to-do farmers, while others taught school. For their
acts of kindness the people of Clay County were well repaid in labor
performed by the brethren, who were by no means idle, nor of the class
who would receive a gratuity when it was within their power to give its
equivalent in honest toil.
But look at the situation of the saints in the best possible light,
and after all, it was a gloomy prospect! In their scattered condition
no regular discipline could be enforced. Many of them were beyond
the reach of their spiritual teachers; and being surrounded by
wickedness, their hopes blighted, and witnessing the apparent triumph
of the wicked, is it any wonder if, in their despair, many of them
committed sins, and were chargeable with follies unbecoming people of
their profession? But in the main the saints were immovable as the
everlasting hills in their righteousness, and in their integrity. They
were willing to count all things as dross for the excellency of the
knowledge of God. Their very sufferings only wafted them nearer to him
who permitted their enemies to chasten them for their good, their very
chastisement being a witness that they were sons of God--that he loved
them.[A]
[Footnote A: Hebrews 12:6-9.]
The brethren were perplexed most of all as to what course to pursue.
Their return to the lands from which they had been driven looked at
least unlikely. They knew not whether it would be best to lease or
buy lands in Clay County; whether to prepare for permanent or only
temporary residence in that land. In the midst of this uncertainty, a
conference was convened on the 1st of January, 1834, at the house of P.
P. Pratt, at which it was--
_Resolved,_ that Lyman Wight and Parley P. Pratt be sent as special
messengers to represent the situation of the scattered brethren in
Missouri, to the Presidency of The Church, in Kirtland, and ask their
advice.
Accordingly these brethren started to perform this mission, leaving
their families in a penniless condition, while they themselves faced
the winds and snows of winter in the interests of their afflicted
co-religionists.
Pending the saints receiving instructions from their youthful Prophet,
we have many events to relate to our readers. In the latter part of
December, 1833, a court of inquiry was held at Liberty, Clay County,
to investigate the conduct of Colonel Pitcher, in dispossessing the
"Mormons" of their arms, and driving them from their homes. The inquiry
resulted in his arrest and trial before a court-martial; but the court
did not convene until the 20th of February, 1834; and so remiss in
the performance of his duty was General Thompson, who presided at the
court-martial trial, that no report was made to the governor until the
first of May; and even then it had to be solicited by the governor.
From the facts brought out in that trial, the governor decided that
Colonel Pitcher had no right to dispossess the "Mormons" of their
arms; and sent an order to S. D. Lucas, colonel of the thirty-third
regiment, to deliver the arms taken from the "Mormons" on the 5th of
December, 1833, to W. W. Phelps, John Corrill, E. Partridge, A. S.
Gilbert, or their order. Lucas, in the meantime, however, had resigned
his position, left Jackson County and settled in Lexington. Learning
of this, the governor issued a second order for the arms, directing it
this time to Colonel Pitcher. This letter was inclosed in a letter from
the governor to W. W. Phelps, and sent to Pitcher on the tenth of July;
but the arms were never returned. Indeed, between the issuing of the
first and second orders of the governor for their restoration to their
owners, the arms were distributed among the mob; and they insolently
boasted that the arms should not be returned, notwithstanding the order
of the executive. The determination of the mob proved to be stronger
than the authority of the governor--the commander-in-chief of the
militia of the State.
In the month of December, 1833, the mob permitted the firm of Davies
& Kelly to take the printing press owned by The Church over to
Liberty, in Clay County, where the said firm began the publication of
_The Missouri Enquirer;_ and in payment for the press turned over to
the lawyers employed by the saints three hundred dollars on the one
thousand dollar note the brethren had given their attorneys. Not much
to pay for a press that, with the book-works, had cost, eighteen months
before, between three and four thousand dollars.
CHAPTER XV.
AN "ATTEMPTED VINDICATION" OF LAW.
It would appear that as soon as the news of the expulsion of the
saints reached the ears of the State officers, they were anxious to
reinstate them in their possessions. R. W. Wells, the attorney-general
of Missouri, wrote the lawyers employed by The Church to the effect
that if the "Mormons" desired to be returned to their homes in Jackson
County, an adequate force of the State militia would be sent forthwith
to accomplish this object, the militia have been ordered to hold
themselves in readiness for that purpose. He also promised that if the
"Mormons" would organize themselves into a company of militia, they
should be supplied with arms by the State. He also suggested that,
"as only a certain quantity of public arms can be distributed in each
county, those who first apply will be most likely to receive them."
This letter was written after a conversation between the governor and
the attorney-general; and by that conversation, the attorney-general
believed that he was warranted in making these suggestions to the
"Mormons," and one would be justified in regarding the foregoing as the
sentiments of the governor, as well as the attorney-general.
John F. Ryland, the circuit judge for the district of which Jackson
County was a part, wrote to Amos Reese, circuit attorney for the same
district, and also counsel for The Church, saying that he had been
requested by the governor to inform him "about the outrageous acts of
unparalleled violence that had lately happened in Jackson County;" and
had been requested by him to examine into these outrages, and to "take
steps to punish the guilty and screen the innocent." He, however, (that
is, Judge Ryland) could not proceed without some person was willing to
give the proper information before him. He asked the circuit attorney
to find out from the "Mormons" if they were willing to take legal
steps against the citizens of Jackson County; and if they desired to
be reinstated in their possessions. If so, he was willing to adopt
measures looking toward the accomplishment of this object, saying that
the military force would repair to Jackson County, and execute any
order he might make respecting the subject. "It is a disgrace to the
State," said he, "for such acts to happen within its limits, and the
disgrace will attach to our official characters, if we neglect to take
proper means to ensure the punishment due such offenders."
The order for an immediate court of inquiry had been prepared by the
governor, but he waited to hear from the saints, as to whether or not
they desired to be reinstated in their homes. The leading elders of
The Church, learning through their attorneys of the steps taken to
hold an immediate court of inquiry, at once wrote the governor, asking
him not to hold an immediate court of inquiry, as at that time many of
those persons whom they would want as witnesses were scattered through
several of the surrounding counties, and could not be notified in
time to be in attendance. Besides this they urged that many of their
principal witnesses would be women and children, and so long as the
rage of the mob continued unabated, it would be unsafe to take these
witnesses to Independence. "An immediate court of inquiry," wrote A.
S. Gilbert, "called while our people are thus situated, would give
our enemies a decided advantage in point of testimony." He asked his
excellency therefore, in behalf of The Church, to postpone the court of
inquiry until the saints were restored to their homes, and had an equal
chance with their enemies in producing testimony before the court.
Amos Reese, the circuit attorney, and one of the counsel for The
Church, concurred in these very reasonable requests; and said further:
"I think that at the next regular term of the court, an examination of
the criminal matter cannot be gone into without a guard for the court
and witnesses."
The communication which made these suggestions was followed up on the
6th of December by a petition to the governor, which set forth the
outrages committed against the saints by the Jackson County mob, as
already related in these pages; and asked him to restore them to their
possessions in that county; and protect them when restored by the
militia of the State, if legal, or by a detachment of the United States
troops. The petition suggested that doubtless the latter arrangement
could be effected by the governor conferring with the President of
the United States on the subject. They also asked that their men be
organized into companies of "Jackson Guards," and furnished with arms
by the State, that they might assist in maintaining their rights. "And
then," said they, "when arrangements are made to protect us in our
persons and property (which cannot be done without an armed force,
nor would it be prudent to risk our lives there without guards till
we receive strength from our friends to protect ourselves), we wish a
court of inquiry instituted, to investigate the whole matter of the mob
against the 'Mormons.'"
To this petition the governor replied on the 4th of February, 1834;
and said the request to be restored to their homes and lands needed
no evidence to support the right to have it granted. In relation
to the brethren organizing into military companies, the governor
said: "Should your men organize according to law--which they have a
right to do, indeed it is their duty to do so, unless exempted by
religious scruples--and apply for public arms, the executive could not
distinguish between their right to have them, and the right of every
other description of people similarly situated."
All these answers of the governor to the petition of the exiled saints,
so far, were good, and manifested a spirit to administer even-handed
justice. But when he comes to consider their request to be _protected_
in their possessions, as well as _reinstated_ in them, his reply was
not so favorable. "As to the request," said he, "for keeping up a
military force to protect your people, and prevent the commission of
crimes and injuries, were I to comply it would transcend the power with
which the executive of this State is clothed." Still, the laws of the
State empower the "commander-in-chief, in case of actual or threatened
invasion, insurrection, or war, or public danger, or _other emergency,_
to call forth into actual service such portion of the militia as he may
deem expedient."
In my judgment, it does seem that under the powers here conferred
upon the executive by this provision of the fundamental law of the
State--the constitution--the governor could have granted the request of
the saints to be protected in their homes, until peace was restored.
Surely the clause, _"or other emergency,"_ in the section of the law
just quoted, was broad enough to justify him in protecting, by the
State militia, twelve hundred citizens of the United States in their
homes until mob violence had subsided--until respect for the civil
law had been restored, and these citizens allowed to dwell in safety
upon the lands they had purchased from the general government. Under
this provision he could have "curbed those cruel devils of their
will," without "doing even a little wrong, in order to do a great
right"--without "wresting the law to his authority." But he chose to
interpret the law otherwise--as follows:
The words, "or other emergency," in our militia law, seem quite broad;
but the emergency to come within the object of that provision, shall
be of a public nature. Your case is certainly a very emergent one, and
the consequences as important to _your society_ as if the war had been
waged against the whole State, yet the _public_ has no other interest
in it than that the laws be faithfully executed.
The sequel will show how _faithfully_ the laws were executed, and how
the "public" stood by, indifferent spectators, while an unoffending
people were robbed of their possessions, and the laws of the State
set at defiance by insolent mobs. The governor closed his answer to
the petition of the exiles by saying that as then advised it would be
necessary to have a military guard for the court and State witnesses,
while sitting in Jackson County; and he sent an order to the captain
of the Liberty Blues to comply with the requisition of the circuit
attorney, in protecting the court and executing its orders during the
progress of the trials arising out of the Jackson County difficulties;
and said the "Mormons" could if they felt so disposed, return under
the protection of this guard to their homes, and be protected in them
during the progress of the trials.
It required no great wisdom, however, to foresee that for the saints to
return to their homes, and then be left there without protection--left
to the mercy of inhuman wretches, in whose veins ran none of the milk
of human kindness--would not be far removed from suicide, as the mob
greatly outnumbered the saints. To return under these circumstances
would only be laying the foundation for a greater tragedy than the one
already enacted; and the brethren wisely concluded not to attempt to
regain possession of their homes, until some measure was adopted to
protect them when there--until "God or the President ruled out the mob."
At the February term of the circuit court, which convened at
Independence, about twelve of the leading elders were subpoenaed as
witnesses on the part of the State, against certain citizens of Jackson
County for their acts of mob violence against the "Mormons." On the
twenty-third of the month these witnesses crossed the Missouri into
Jackson County, under the protection of the Liberty Blues, Captain
Atchison commanding. The company numbered about fifty, and were all
well armed with United States muskets, bayonets fixed--presenting
an outward appearance "fair and warlike." The company and witnesses
commenced crossing the river about noon, but it was nearly night before
the baggage wagon was taken across. While waiting for the arrival
of the wagon, it was decided to camp in the woods, and not go to
Independence until the next morning. Half the company and a number of
the witnesses went about half a mile towards Independence and built
fires for the night. While engaged in these duties the quartermaster
and others, who had gone ahead to prepare quarters in town for the
company, sent an express back, which was continued by Captain Atchison
to Colonel Allen, for the two hundred drafted militia under his
command: and also sent to Liberty for more ammunition. The night was
passed around the camp fires, as the party was without tents, and the
weather cold enough to snow a little.
Next morning the witnesses were marched to Independence under a strong
guard and quartered in the block-house--formerly the Flourney Hotel.
The attorney-general of the State, Mr. Wells, had been sent down by the
governor to assist the circuit attorney, Mr. Reese, "to investigate as
far as possible, the Jackson outrage." These gentlemen waited upon the
witnesses in their quarters, and gave them to understand that all hope
of criminal procedure against the mob was at an end. Only a few minutes
afterward, Captain Atchison informed the witnesses that he had received
an order from Judge Ryland that the services of his company were no
longer needed in Jackson County. So the witnesses for the State were
marched out of town to the tune of Yankee Doodle--quick time.
Thus ended the sickly attempt of the State authorities to "execute the
law"--in which execution the 'public,' according to the governor, was
interested, but no further interested in this outrage. But, "so far
as a faithful execution of the laws is concerned," he presumed, "the
whole community felt a deep interest; for that which is the case of the
'Mormons' today, may be the case of the Catholics tomorrow; and after
them, any other sect that may become obnoxious to a majority of the
people of any section of the State." [A] After this effort by the State
authorities to execute the law, doubtless all other sects or parties
who were likely to come under the ban of popular sentiment felt secure
in their liberties--satisfied with the valor of the officers of the
State who had trembled before the bold front of a mob--a mob which had
boasted that if the "Mormons" were reinstated in their homes by the
authority of the governor, not three months should elapse before they
would drive them again! And even while the circuit court was convened
at Independence, and a company of militia was in attendance to execute
its mandates, and the attorney-general of the State present to assist
the circuit attorney prosecute those who had violated the law--yet,
in the presence of all this authority, the old citizens of Jackson
gathered, and assumed such a boisterous and mobocratic appearance that
their bold front overawed the officers of the court; the attorneys of
the State telling the State witnesses--who were also sufferers from the
previous violence of the mob--that all hopes of criminal prosecutions
against the mob were at an end; while Judge Ryland issued an order for
the militia to withdraw, just when they were needed to protect his
court in vindicating the law!
Thus ended the only effort that was ever made by the officers of
Missouri to bring to justice these violators of the law. One class of
citizens had conspired against the liberties of another class, and
being the stronger had, without the authority of law, or shadow of
justification, driven twelve hundred of them from their possessions,
and there was not virtue enough in the executive of the State and
his associates to punish the offenders. The determination of the mob
to resist the law was stronger than the determination of the State
officers to execute it and make it honorable. And yet the constitution
of the State made it the imperative duty of the executive to "take
care that the laws are faithfully executed." And the laws of the State
empowered the commander-in-chief of the militia (the governor) "in case
of * * * insurrection, or war, or public danger, or other emergency, to
call forth into actual service such portion of the militia as he might
deem expedient." With this power placed in his hands by the laws of the
State, Governor Dunklin permitted mobs to overawe the court of inquiry
he himself had ordered, and allowed them to continue unchecked in their
unhallowed deeds of devastation and violence. And while the mobocrats
triumphed over the law, the governor's letters to the leading elders of
The Church contained many pretty patriotic sentiments, but he lacked
the courage to execute the law.
[Footnote A: Governor Dunklin's communication, Millennial Star, Vol.
14, p. 702.]
CHAPTER XVI.
THE CAUSE OF EXPULSION--FUTURE REDEMPTION.
It must not be supposed that the Prophet Joseph was an uninterested
spectator of the stirring events that were being enacted. The
circumstances of The Church were such that his presence was necessary
in Kirtland, but all the sympathy of his nature went out to his
brethren in affliction; and his letters were filled with words of
encouragement and wise counsels: and, so far as his embarrassing
financial circumstances would permit, he rendered them material aid.
There were two things, however, that he could not understand; "and,"
said he, "they are these: Why God has suffered so great a calamity to
come upon Zion, and what the great moving cause of this persecution is.
And again, by what means he will return her back to her inheritance,
with everlasting joy upon her head."
He was not left long in doubt as to these matters. The words we have
quoted above are taken from a letter written by Joseph on the tenth of
December, 1833; and six days later the Lord in a revelation to him said:
Verily I say unto you, concerning your brethren who have been
afflicted, and persecuted and cast out from the land of their
inheritance, I, the Lord, have suffered the affliction to come upon
them, wherewith they have been afflicted, in consequence of their
transgressions. * * * Behold, I say unto you, there were jarrings,
and contentions, and envyings, and strifes, and lustful and covetous
desires among them; therefore by these things they polluted their
inheritances. They were slow to hearken unto the voice of the Lord
their God, therefore the Lord their God is slow to hearken unto their
prayers, to answer them in the day of their trouble.[A]
[Footnote A: Doc. & Cov. Sec. 101:1-7.]
This explained to the uttermost why the saints were driven away from
Zion. Of the evils which were in their midst they had been made aware
by the reproofs of their brethren; they had been warned time and again
by the Prophet and the high council at Kirtland of impending judgments.
But all these warnings had only aroused them to a partial repentance;
and the Lord, true to his word at the time of giving the warning, was
now pleading with the strong ones in Zion, and chastening her mighty
ones, that they might overcome.[B]
[Footnote B: Doc. & Cov. Sec. 90:34-37.]
Seeing, then, that the saints were punished for neglecting to observe
the counsels of God, the question may arise, are the mob to be held
responsible for their acts of violence against them? Most assuredly,
for it is a case where "offenses must needs come, but woe unto them by
whom they come."
In relation to the other matter about which Joseph was perplexed,
namely, by what means the Lord would redeem Zion, this same revelation,
and one given subsequently--on the twenty-fourth of February,
1834--explained. From these two revelations we learn that Zion is to
be redeemed by power. "I will raise up unto my people," said the Lord,
"a man who shall lead them like as Moses led the children of Israel,
for ye are the children of Israel, and of the seed of Abraham, and ye
must needs be led out of bondage, with power, and with a stretched
out arm: and as your fathers were led at the first, _even so shall
the redemption of Zion be._ Therefore, let not your hearts faint, for
I say not unto you as I said unto your fathers, mine angel shall go
up before you, but not my presence; but I say unto you, mine angels
shall go before you, and also my presence, and in time ye shall possess
the goodly land." [C] But this great blessing, they were given to
understand, was not to be granted _"until after much tribulation."_[D]
[Footnote C: Doc. & Cov. Sec. 103.]
[Footnote D: Doc. & Cov. Sec. 103:12, and Sec. 58:2-4.]
Joseph Smith was commanded to gather up the strength of the Lord's
house, the young men, and the middle-aged; and they were to gather to
Zion to possess the land that the Lord had appointed unto the saints,
much of which they had purchased and consecrated unto him. The work
of gathering was to go on. The churches of the east were to sent up
money in the hands of wise men to purchase inheritances; and inasmuch
as their enemies came upon them to drive them from their homes, they
were to defend themselves, and avenge themselves of their enemies.
They were to make every effort to obtain five hundred men to go up and
redeem Zion; but if they failed to get five hundred, then they were to
get three hundred; and if they failed to get three hundred, they were
to get one hundred; but they were not to go if unable to obtain one
hundred. The Lord told the saints, even previous to this, that "there
is even now already in store a sufficient, yea, even an abundance,
to redeem Zion, and establish her waste places, no more to be thrown
down, were the churches, who call themselves after my name, willing to
hearken to my voice." [E]
[Footnote E: Doc. & Cov. Sec. 101:75.]
CHAPTER XVII.
IMPORTUNING AT THE FEET OF THE JUDGE--THE GOVERNOR--THE PRESIDENT.
Pending the gathering of the strength of the Lord's house to go up
to redeem Zion, the saints who had been driven from their homes were
instructed to importune at the feet of the judge; and if he heed them
not, then to importune at the feet of the governor; and if the governor
heeded them not, then to importune at the feet of the president; and if
the president heeded them not, "then will the Lord rise and come forth
out of his hiding place, and in his fury vex the nation, and in his
hot displeasure, and his fierce anger, in his time, will cut off these
wicked, unfaithful, and unjust stewards."
The brethren now began the work of petitioning in earnest. The
authorities and brethren in Kirtland petitioned the governor of
Missouri in behalf of their afflicted brethren of that State, inclosing
in their petition the revelation the Lord had given respecting the
redemption of Zion.[A] They also sent a similar petition, and the same
revelation, to the President of the United States. "And now," wrote
Joseph to the brethren in Missouri, "we will act the part of the poor
widow [B] to perfection, if possible, and let our rulers read their
destiny if they do not lend a helping hand."
[Footnote A: Doc. & Cov. Sec. 101.]
[Footnote B: Luke 18:1-6.]
The saints in Missouri were by no means idle. They continued to keep
the subject of their wrongs constantly before the authorities of the
State. They also prepared a petition to the President of the nation,
setting forth their wrongs at great length, enclosing in it the reply
of the governor to their petition to him. And since the governor
claimed that the laws of his State did not authorize him to keep a
military force in Jackson County, to protect them in their homes after
their restoration, they asked the President to restore them to their
possessions, and protect them when so restored, by an armed force,
until peace was insured. Their petition also referred to the section of
the Constitution which provides that the United States shall protect
each state against invasion; "and on application of the legislature,
or of the executive (when the legislature cannot be convened) against
domestic violence." [C] At the same time the exiles informed Governor
Dunklin that they had petitioned the President for a force to protect
them in their homes, and asked him to assist them by sending to
the chief executive of the nation a few lines in support of their
claims. Elder Phelps wrote Senator Thomas H. Benton, informing him
of their having sent a petition to the President, and asked him for
his co-operation in securing their rights. Governor Dunklin answered
that as it was possible that the saints had asked the President to do
something that he was not empowered to do, he could not consistently
join with them in urging him to do it. "If you will send me a copy of
your petition to the President, I will judge of his right to grant it;
and if of opinion he possesses the power, I will write in favor of its
exercise." But whether the saints complied with this request or not, I
cannot learn.
[Footnote C: Const. Art. iv, Sec. 4.]
On the second of May, 1834, they received a communication from
Washington, which, as might have been anticipated, stated that the
offenses of which they complained were violations against the laws
of the State of Missouri, and not the laws of the United States, and
the clause in the Constitution to which they had alluded, extended
only to proceedings under the laws of the United States. "Where an
insurrection in any State exists, against the government thereof," said
the communication from Washington, "the President is required, on the
application of such State, or of the executive (when the legislature
cannot be convened), to call forth such a number of the militia, as
he may judge sufficient to suppress such insurrection. But this state
of things does not exist in Missouri, or if it does, the fact is not
shown in the mode pointed out by law. The President cannot call out a
military force to aid in the execution of the State laws, until the
proper requisition is made upon him by the constituted authorities."
And as the "constituted authorities" would not make that requisition,
all hopes of assistance from the general government, of course, were at
an end.
When the State legislature convened, the governor called the attention
of the body legislative to the outrages committed by the citizens of
Jackson County against the "Mormons," saying: "As yet, none have been
punished for these outrages, and I believe that, under our present
laws, conviction for any violence committed against a 'Mormon' cannot
be had in Jackson County. * * * It is for you to determine what
amendment the laws may require, so as to guard against such acts of
violence for the future." This notice of the question in the governor's
message revived the sinking hopes of the exiles, but it was only again
to have them disappointed. The portion of the governor's message which
referred to the Jackson outrage was given to a special committee, and
at the suggestion of Messrs. Thompson and Atchison, of the Missouri
legislature, the saints petitioned that body for an enactment to
reinstate them in their homes and protect them, when thus reinstated,
but it availed nothing. The legislature took no action in the matter.
The violators of the law went unwhipped of justice. Suffering innocence
found no protector in the State.
CHAPTER XVIII.
ZION'S CAMP.
"When the Lord commands, do it." This is what the Prophet Joseph
declared to be his rule. Therefore, when the Lord, on the twenty-fourth
of February, 1834, commanded him to gather together the strength of
the Lord's house--the young and middle-aged men in The Church--for
the purpose of going to Missouri, to redeem Zion, two days later he
was seen leaving his home for the State of New York, to fulfill this
commandment.
He was accompanied by Parley P. Pratt on this mission. Other leading
Elders went in various directions on the same errand. They traveled
among the branches of The Church in the east pleading the cause of
Zion, asking the saints to assist in her redemption by contributing
of their substance to relieve the distresses of their brethren who
had been driven from their homes in Missouri, who now were exiles and
largely dependent upon the kindness of strangers for means of living.
They called upon the saints to send money to Missouri with which to
purchase inheritances for themselves; they also asked the young and the
middle-aged men to volunteer to go to Zion for the purpose of assisting
their brethren to maintain their possessions in Jackson County, when
the State authorities should reinstate them in their homes. We have
none of the speeches of these elders in print, we cannot tell how well
they told the story of Zion's wrongs; but surely the plain, unvarnished
statement of her woes would be sufficient to move adamantine hearts to
pity; while those who held the sufferers as brethren in a common cause
would weep over their affliction, and with resolution stronger than
the love of life, pledge their fortunes, and themselves to bring about
their restoration to their homes and secure to them the enjoyment of
life, liberty, and the pursuit of happiness. It will become necessary,
however, in another place, for us to tell how unsympathetic, and what
a lack of faith there was among the eastern branches of The Church;
and how these things justly brought upon the saints in the east the
displeasure of God, and prevented, at that time, the redemption of Zion.
The village of New Portage, about fifty miles from Kirtland, Ohio,
was made the place of rendezvous for the young and middle-aged
brethren, who, in response to the call of the Lord and his Prophet,
had volunteered to go to the assistance of their brethren in Missouri;
and here, about the first of May, the volunteers began to assemble.
On the sixth they were joined by their youthful prophet-leader, who,
the next day, organized them as follows: F. G. Williams was appointed
treasurer and pay-master of the camp. All the money was collected
and given into his keeping. Zerubbabel Snow was appointed commissary
general. There were also other general officers that were appointed,
but what they were we have been unable to learn. The camp was divided
into small companies, twelve men in each. These companies elected their
own captains, who then assigned each man his duty in the respective
companies, thus: two cooks; two firemen; two tent makers; two watermen;
one runner, or messenger; two wagoners and horsemen; and one commissary.
In all, the company that collected at New Portage numbered one hundred
and fifty, which was increased by the time the camp reached Missouri to
about two hundred.
They purchased flour and baked their own bread, and cooked their
own provisions, which, at times, were scarce. Their baggage wagons,
about twenty in number, were so loaded with their provisions, arms,
ammunition and clothing for their distressed brethren in Missouri, that
nearly the whole company had to walk. Every night before retiring to
sleep, the blast of the evening trumpet called them to prayers in their
respective tents; and the morning trumpet summoned them to implore the
assistance of Divine Providence in the day's march. Thus they made the
journey, pitching their tents by the way-side, alike in the settled
country and in the wilderness; stopping occasionally for a few days,
to refresh their overworked teams; and always remaining in camp on
the Sabbath day to hold divine service, and partake of the sacrament.
On the occasion of their holding public worship, the people in the
vicinity of their encampment would often attend and wonder much at the
doctrines they heard, being puzzled to know what sect of men they were.
Such a company of men traveling in this manner through the country
did not fail to excite the curiosity of the people; and every effort
was made to learn the names of the leaders, the business, object,
and destination of the expedition; but in this they failed, as it
was Joseph's instructions to the members of the company not to make
these things known. There were several boys in the expedition, and at
times these were questioned by strangers, but with very unsatisfactory
results. Among the number of boys so questioned was Geo. A. Smith,
afterwards one of the counselors to President Brigham Young, in the
Presidency of The Church. The questions and answers were about as
follows:
"My boy, where are you from?"
"From the east."
"Where are you going?"
"To the west."
"What for?"
"To see where we can get land cheapest and best."
"Who leads the camp?"
"Sometimes one, sometimes another."
"What name?"
"Captain Wallace, Major Bruce, Orson Hyde, James Allred, etc." [A]
[Footnote A: Celebration Pioneers' Day, p. 18.]
The people not unfrequently, however, suspected they were "Mormons,"
and many times the little band was threatened with destruction, and
spies continually harassed them by trying to get into their camp. They
were foiled in these efforts though, by the vigilance of the guards,
who nightly patrolled their encampment. At various points through
Indiana and Illinois, they were told their passage would be resisted,
but these threats nothing daunted them. The opposition was overawed
more than once by the numbers in the camp being multiplied in the eyes
of their enemies. The brethren of Zion's Camp knew the object of the
expedition to be a noble one. They were conscious of God's approval,
and of the presence in their midst of his angels; and strengthened by
this knowledge, they fearlessly marched on to accomplish the work of
redeeming Zion.
Joseph says: "We know that the angels were our companions, for we saw
them." A circumstance in the experience of Parley P. Pratt furnishes
further testimony of the presence of angels with this expedition.
Elder Pratt was chiefly engaged as a recruiting officer, and on one
occasion, when he had traveled all night to overtake a small company he
was conducting to the main camp, he stopped at noon on a broad level
plain to let his horse feed. No habitation was near. Stillness and
repose reigned around him. "I sank down," he says, "overpowered with a
deep sleep, and might have lain in a state of oblivion till the shades
of night had gathered about me, so completely was I exhausted for the
want of sleep and rest; but I had only slept a few moments till the
horse had grazed sufficiently, when a voice, more loud and shrill than
I had ever before heard, fell upon my ear, and thrilled through every
part of my system; it said: _'Parley, it is time to be up and on your
journey.'_ In the twinkling of an eye I was perfectly aroused, I sprang
to my feet so suddenly that I could not at first recollect where I was,
or what was before me to perform. I afterwards related the circumstance
to Brother Joseph Smith, and he bore testimony that it was the angel of
the Lord who went before the camp, who found me overpowered with sleep,
and thus awoke me." [B]
[Footnote B: Autobiography of Parley P. Pratt, p. 123.]
The line of march led the camp through Indiana and the central part of
Illinois. The journey was undertaken, too, at a time of year--May and
June--when nature appears in her most lovely attire--when the forests
were in full leaf, and filled with the resonance of birds, the hum of
bees and insects; when the great prairies, which quite bewilder one
with their vastness, are clothed in their variegated garments of grass
and wild flowers; at a time of year when in the upper deep there is a
deeper blue, when the rising sun seems to shed a brighter light upon
the earth beneath, and when his parting rays paint the evening skies in
splendors unsurpassed.[C]
[Footnote C: PEN-PICTURE OF THE CAMP.--In fancy I see them after a
hard day's march making their encampment. The sun has just sunk behind
the western horizon as Joseph and the standard bearer are choosing the
place for their night's encampment They have paused on the summit of
one of the gentle swells of prairie so common in their line of travel.
A short distance to the south is a small wooded stream. To the north
and east, as far as the eye can see, is nothing but the broad, rolling
prairie; looking west, the horizon is bounded by a view of the heavy
forests which marked the meandering course of the Illinois.
"Brother Joseph, would it not be better to make our camp further to
the south, down on the banks of the stream where wood and water will
be more convenient?" said he who bore the standard. "I think not,"
replies the Prophet. "You know we received word that the people intend
to prevent us crossing the Illinois River, which we will reach by ten
o'clock tomorrow; so that we are in the vicinity of our enemies. If we
camp in the woods, they could surround us, and we not be aware of it.
But by making this eminence our camp ground they can't approach without
being observed by our guards; and the brethren will be willing to carry
both wood and water this short distance in order to enjoy the security
of this position."
And now the main company has come in full view over a hill to the
east, and as they see the ensign planted they know the camp ground has
been chosen. Anxious to obtain food and rest, they urge their jaded
teams to make better speed, and soon the twenty wagons are arranged
in two curving lines, to make an oval enclosure with openings at each
end. Now is enacted a busy scene. Men are hurrying to and fro in all
directions; but there is no confusion. Each knows what is required
of him, and cheerfully performs his allotted part. The teamsters
have unhitched and stripped the harness from their sweating horses
that now quietly crop the rich grass; the firemen and watermen have
brought both fuel and water, and already the sombre twilight is made
cheerful by the light of the camp fire, around which the cooks are
busy preparing the evening meal. The tent makers are stretching the
tents within the space enclosed by the wagons. Orders are given in a
cheerful, half-jesting manner. All is peace--all is union. Now you
see the men quickly gathering around their respective fires, as their
several cooks announce supper ready. As they quietly seat themselves
around their food, heads are bared, and thanks returned to Him, who
had commanded them in everything to give thanks. Pleasant conversation
prevails in nearly every group. The trials of the day are turned into
merriment--anecdotes and jests provoke peals of laughter, and the
toils of the day are forgotten. Supper is over. Around a fire near the
center of the encampment have gathered a number of brethren, and their
prophet-leader is relating to them some of the visions of his early
youth, interspersing his narrative with maxims of incalculable value to
the hearers. As he warms under the glow of the Spirit of God, he tells
them of the future glory of Zion--of the temple to be overshadowed by
a pillar of cloud by day and of fire by night--of her being a place of
refuge--a city of peace in which the saints of God shall safely dwell,
and how the wicked shall say, "let us not go up to battle against Zion,
for her inhabitants are terrible." But listen! In another part of the
camp a number of the brethren are singing; and as the melody floats out
on the calm stillness of the night, you recognize one of the familiar
songs of Zion:--
Glorious things of thee are spoken,
Zion, city of our God
He, whose word can not be broken,
Chose thee for his own abode.
On the Rock of ages founded,
What can shake thy sure repose!
With salvation's walls surrounded,
Thou may'st smile on all thy foes.
The song was scarcely concluded when the sharp, thrilling notes of the
bugle summon to prayer. All promptly retire to their tents and are
engaged in solemn devotion. Few leave the tents after prayers. The
guards have been notified to take their places, and their comrades
stretch out their tired limbs upon their rude pallets. As the bustle
in the camp ceases, and naught is heard but the whispered conversation
of the guards, or their footsteps as they move back and forth upon
their beats, you hear in the distance the plaintive notes of the
whip-poor-will. And now the pale moon slowly rises and bathes in her
soft light the sleeping camp.--_Roberts_.]
CHAPTER XIX.
ZELPH.
After crossing the Illinois River Zion's Camp passed many of those
mysterious earth mounds so common in that section. Mysterious mounds!
No, not mysterious to them, for they had with them the record of the
peoples who erected them--the Nephites and Lamanites, or, more likely
still, the people of Jared.
While encamped on the western bank of the Illinois, Joseph and several
others ascended one of these high mounds from which they could overlook
the tops of the trees, and see the prairies beyond. On the top of the
mound were three stone altars, erected one above the other, "according
to the ancient order," said Joseph. Human bones were scattered about
on the surface of the ground; and after removing about a foot of the
soil at the crown of the mound, they found the skeleton of a man nearly
complete. Between his ribs was an Indian arrowhead which, doubtless,
had produced his death. The visions of Joseph's mind the day following
were opened, and he learned that this man whose skeleton they had found
was named Zelph. He was a white Lamanite; the curse of the black skin
had been taken from him because of his righteousness. He was a noted
character, a warrior and chieftain under the great prophet Omandagus,
who was known from the hill Cumorah to the Rocky Mountains. He was
killed in the last great struggle of the Lamanites and Nephites by the
arrow-head found between his ribs.[A]
[Footnotes A: President Brigham Young took possession of the
arrow-head.]
CHAPTER XX.
DISSENSIONS IN THE CAMP.
On the seventh of June Zion's Camp reached the Allred settlement, on
Salt River. This Allred settlement consisted, for the most part, of
Latter-day Saints, and here Joseph resolved to refresh his men and
teams by resting a few days. The day following their arrival, they
were rejoined by Hyrum Smith and Lyman Wight who had parted from the
main company in Ohio for the purpose of going into Michigan, to raise
from among the several branches of that State, volunteers to assist in
redeeming Zion. The addition of these volunteers swelled the number in
the camp to two hundred and five men, and twenty-five baggage wagons,
with two or three horses to each.
During this stay of several days at Salt River, a reorganization of
the camp took place. Lyman Wight, who had some knowledge of military
evolutions and tactics, and was, withal, a bold, fearless man, was
elected general of the camp. Joseph chose a company of twenty men to be
his life guard, of whom his brother Hyrum was made captain. The rest of
the men were organized into companies as at New Portage. The general
of the camp drilled these companies in military manoeuvres; inspected
their fire-locks, and gave them target practice by platoons--in short,
prepared them for effective service should the emergency arise for them
to use force to retain their possessions in Zion.
I regret to say that the spirit of union and harmony depicted in
my pen sketch of the camp, in the foot-note of chapter eighteen,
was not always characteristic of it. There were times when a spirit
of selfishness and an utter lack of brotherly love with some was
manifested. Particularly was this true of one Sylvester Smith, who
exhibited a selfish and at other times a quarrelsome spirit. One
evening when provisions in camp were scarce, Elder P. P. Pratt called
upon Sylvester Smith for something to eat; and although Smith had food,
he refused to divide with Brother Pratt, and sent him to someone else.
The end of it was Brother Pratt had to retire hungry. Joseph being
told of this, severely reproved the offender; and whether that reproof
continued to gall the feelings of Sylvester Smith or not, I cannot say.
But at any rate, as soon as the camp arrived at what is known as the
twenty-two mile Wockendaw Prairie, well on to two hundred miles west
from the Mississippi, this same man and Lyman Wight made an effort to
divide the camp. The company had first taken up quarters in the woods
on the bank of the river; but being threatened by their enemies, Joseph
decided that it would be better to move out into the open prairie.
With this arrangement some were dissatisfied, as it took them away
from firewood. Lyman Wight and Sylvester Smith turned aside with their
companies and went into camp before leaving the timber; and as the
other companies came along, would hail the captains and ask them if
they were following General or Wight some other man.
At this some companies hesitated a moment, and then drove out to the
plain where the ensign had been planted to mark the place Joseph had
chosen for the encampment. Those who had turned aside, and made an
effort to divide the camp, came up also, and were called upon to give
an account of their conduct. They acknowledged their error, and were
forgiven.
Another difficulty arose among the brethren, about a dog which had
snapped at Sylvester Smith and others. Considerable anger and ill
feeling existed in camp about it. At last Joseph in the presence of a
number of the brethren said: "I will descend to that spirit which is
in the camp, to show you the spirit you are of; for I want to drive
it from the camp. _The man that kills that dog, I will whip him."_
Sylvester Smith came up just in time to hear the last part of Joseph's
remarks, and said: "If that dog bites me I shall kill him."
"If you do I will whip you," replied Joseph.
"If you do, I shall defend myself the best way that I can."
To which Joseph rejoined that he would whip him in the name of the
Lord. "Now," said he, "I have descended to that spirit to show you the
spirit which is among you. Brethren, are you not ashamed of it? I am."
Then he reproved them sharply for their murmuring and follies. As they
continued in their rebellious moods and manifested but little of the
spirit of repentance, he predicted that a plague would overtake the
camp, and they would die like sheep with the rot.[A] Of the fulfillment
of this prediction, I shall speak hereafter.
[Footnotes A: Of this prophecy Heber C. Kimball, in his journal under
date of June 3rd says: "This day June 3rd, while we were refreshing
ourselves and our teams, about the middle of the day, Brother Joseph
got up in a wagon and said that he would deliver a prophecy. After
giving the brethren much good advice, exhorting them to faithfulness
and humility, he said the Lord had told him that there would be a
scourge come upon the camp, in consequence of the factions and unruly
spirits that appeared among them and they should die like sheep with
the rot; still if they would repent and humble themselves before the
Lord, the scourge in a great measure might be turned away; but as
the Lord lives, this camp will suffer for giving way to their unruly
temper."--Times and Seasons Vol. vi. p. 788.]
CHAPTER XXI.
VIEWS CONCERNING ZION--MOB VS STORM.
As soon as the camp was reorganized at Salt River, Parley P. Pratt
and Orson Hyde were sent as delegates to wait upon Governor Dunklin,
at Jefferson City, and request him to call out a sufficient military
force to reinstate the saints in the possession of their homes. In the
interview the governor frankly admitted the justice of the demand,
but expressed fears that if he should so proceed, it would excite
civil war, and deluge the whole country with blood. He advised these
delegates to counsel their people, for the sake of peace, to sell the
lands from which they had been driven. To this the delegates refused to
consent, saying:
We will hold no terms with land pirates and murderers. If we are not
permitted to live on the lands we have purchased of the United States,
and be protected in our rights and persons, they will at least make a
good burying ground in which to lay our bones; and we shall hold on to
our possessions in Jackson County, for this purpose at least.
The governor could not and did not blame them; but he trembled for the
country, and dared not carry out what he admitted to be the plain,
imperative duties of his office.
Elders Pratt and Hyde rejoined the camp not far from the line of Ray
County. As soon as they arrived, the Prophet Joseph, his brother Hyrum,
Lyman Wight, and some others repaired to a grove, and heard their
report.
"After hearing our report," says Parley P. Pratt, "the President
(Joseph Smith) called on the God of our fathers to witness the justice
of our cause, and the sincerity of our vows, which we engaged to
fulfill whether in this life or in the life to come. For, as God lives,
truth, justice, and innocence shall triumph; and iniquity shall not
reign."
As the brethren approached Richmond, threats were made that they should
not pass through the town, and rumor had it that a force of men was
in waiting to intercept them. Daylight of the nineteenth of June saw
them, in spite of the threats, quietly passing through the streets of
the sleeping town. When they broke camp in the morning, they designed
reaching Clay County that day; but they met with so many reverses in
the day's march, such as wagons breaking down, wheels running off,
etc., that they failed to accomplish it. Early in the evening they went
into camp between two forks of Fishing River.
A plan had been laid for the complete destruction of "Joe Smith's
army," as Zion's Camp was called by the Missourians; and now the time
for its\ execution had arrived. A mob of two hundred men had been
raised in Jackson County, which was to cross the Missouri into Clay
County, about the mouth of Fishing River, where a man named Williams
kept a ferry. This mob was to be joined at the fords of Fishing River
by a party of sixty from Richmond; and still by another mob, seventy in
number, from Clay County. Indeed, it looked as if Zion's Camp was to be
annihilated forthwith.
While the brethren were making preparations for the night, five men
armed with guns rode into camp, and insolently told the brethren they
would "catch hell before morning." "And their oaths," says Joseph,
"partook of all the malice of demons."
The Jackson mob assembled opposite the mouth of Fishing River, and
one scow-load--forty in number--was sent over. By this time the sun
was but little more than an hour high, and the camp observed a small
cloud coming up from the west. "It wasn't any larger than your hat
when I first saw it," said one [A] who was present, and described
the occurrence to me; "but in about twenty minutes the whole heavens
were inky blackness, which now and then seemed split by the vivid
streams of lightning." All the artillery of heaven seemed to be in
action. The wind blew and the rain and hail fell in torrents. The
hailstones--unusually large ones--cut down the corn crop and other
vegetation. Large limbs were wrenched from sturdy oaks and twisted into
withes by the fierce wind.
[Footnote A: This was the late Judge Joseph Holbrook of Davis County,
who personally related the circumstance to me.]
The tents in the camp were blown down, and the most of the brethren
took refuge in an old church house near their camp ground. Big Fishing
River, that was not more than six inches deep before the storm arose,
was about forty feet deep the next morning; and the mob swore that
Little Fishing River rose thirty feet in that many minutes.
This storm prevented the mob from collecting as arranged. The scow that
had ferried over part of the Jackson mob, in returning for more, was
met by the storm and only after much difficulty about dark reached the
Jackson side. Those that had been shipped across were exposed to the
pitiless pelting of the storm all night, which cooled their desire to
"kill Joe Smith and his army."
"Instead of continuing a cannonading which they commenced, * * * they
crawled under wagons, into hollow trees, and filled one old shanty."
[B] The next morning they were as anxious to reach the Jackson side of
the Missouri as they had been the night before to get at "Joe Smith's"
camp. The other parts of the mob who were to give the brethren "hell
before morning" met with a fate equally unpleasant. Their horses
were frightened, broke away from their masters, and wandered over
the prairies in some instances several days. Their plans for the
destruction of Zion's Camp were frustrated, and the brethren rejoiced.
[Footnote B: Joseph's history under date of 19th of June, 1834.]
CHAPTER XXII.
NEGOTIATIONS.
The day following this providential storm the camp moved out into the
prairie some five miles, where there was a better chance to defend
themselves. Here, the next day, Colonel Sconce and two other leading
men from Ray County called upon the camp to learn what the intentions
of the brethren were. Said the colonel: "I see there is an Almighty
power that protects this people, for I started from Richmond with a
company of armed men having a full determination to destroy you, but
was kept back by the storm, and was not able to reach you." Having said
so much, he was seized with such excitement that he trembled from head
to foot like an aspen-leaf, and had to take a seat in order to compose
himself.
Joseph, in a lengthy speech, related the trials and persecutions of
the saints, particularly the sufferings of those in Jackson County.
He related the story of the travels of Zion's Camp, how they had come
one thousand miles to assist their afflicted brethren by bringing
them clothing, etc., and to aid them in returning to their homes and
maintaining them, and denied the infamous reports circulated to arouse
the anger of the people against the exiled saints. This speech was so
simple, so pathetic, and yet so forcible that the strangers were melted
by its spirit, so that they wept at the story of the persecutions of
God's people. At the close of the speech they arose, and gave their
hands to the youthful speaker; promising to use all their influence to
allay the excitement and correct the false impressions that had gone
out respecting the object of the expedition--a promise they faithfully
kept.
It is said of the Prophet Joseph that if he could but once get the
attention even of his most bitter enemies his native eloquence,
inspired by the truth and the pathos of his people's sufferings,
usually overwhelmed them; and in no instance was his triumph more
marked than in the one just related.
The day after the visit of Colonel Sconce, Cornelius Gillium, the
sheriff of Clay County, came into camp and desired a consultation. The
company was marched into a grove adjacent and formed a large circle
with Gillium in the center. "I have heard that Joseph Smith is in the
camp, and if so, I should like to see him," commenced Gillium.
"I am the man," replied Joseph, as he rose to his feet. This was the
first time Joseph was made known to strangers since leaving Kirtland,
as he had gone by a fictitious name through the whole journey.
Gillium then proceeded to describe the character and disposition of the
Missourians, and the course that ought to be pursued to secure their
favor and protection; and concluded by requesting to know what the
intentions of the company were. This brought out the statements we now
give, which were published in the _Missouri Enquirer_ of the first of
July, 1834.
GILLIUM'S COMMUNICATION.
Being a citizen of Clay County, and knowing there is considerable
excitement amongst the people thereof, and also knowing that different
reports are arriving almost hourly; and being requested of the Hon.
J. F. Ryland to meet the "Mormons" under arms, and obtain from the
leaders thereof the correctness of the various reports in circulation,
the true intent and meaning of their present movements, and their
views generally regarding the difficulties existing between them and
Jackson County,--I did in company with other gentlemen, call upon the
said leaders of the "Mormons," at their camp in Clay County; and now
give to the people of Clay County their written statement, containing
the substance of what passed between us.
(Signed) CORNELIUS GILLIUM.
PROPOSITION, ETC., OF THE MORMONS.
Being called upon by the above named gentleman, at our camp in Clay
County, to ascertain from the leaders of our men, our intentions,
views, and designs, in approaching this county in the manner we have,
we therefore the more cheerfully comply with their request, because we
are called upon by gentlemen of good feelings, and who are disposed
for peace and an amicable adjustment of the difficulties existing
between us and the people of Jackson County. The reports of our
intentions are various, and have gone abroad in a light calculated to
arouse the feelings of almost every man. For instance, one report is,
that we intend to demolish the printing office in Liberty; another
report is, that we intend crossing the Missouri River on Sunday
next, and falling upon women and children, and slaying them; another
is, that our men were employed to perform this expedition, being
taken from manufacturing establishments in the east, that had closed
business; also that we carried a flag, bearing "peace" on one side,
and "war or blood" on the other, and various others too numerous to
mention, all of which a plain declaration of our intentions, from
under our own hands, will show are not correct.
In the first place it is not our intention to commit hostilities
against any man, or set of men; it is not our intention to injure any
man's person or property, except in defending ourselves. Our flag has
been exhibited to the above gentlemen, who will be able to describe
it. Our men were not taken from any manufacturing establishment. It
is our intention to go back upon our lands in Jackson County by order
of the executive of the State, if possible. We have brought our arms
with us for the purpose of self-defense, as it is well known to almost
every man of the State, that we have every reason to put ourselves
in an attitude of defense, considering the abuse we have suffered in
Jackson County. We are anxious for a settlement of the difficulties
existing between us, upon honorable and constitutional principles.
We are willing for twelve disinterested men, six to be chosen by each
party, and these shall say what the possessions of these men are worth
who cannot live with us in the county; and they shall have their money
in one year; and none of the "Mormons" shall enter that county to
reside until the money is paid. The damages that we have sustained
in consequence of being driven away, shall also be left to the above
twelve men, or they may all live in the county, if they choose, and we
will never molest them if they let us alone, and permit us to enjoy
our rights. We want to live in peace with all men; and equal rights
is all we ask. We wish to become permanent citizens of this State,
and wish to bear our proportion in support of the government, and
to be protected by its laws. If the above propositions are complied
with, we are willing to give security on our part, and we shall want
the same of the people of Jackson County, for the performance of this
agreement. We do not wish to settle down in a body, except where we
can purchase the land with money; for to take possession by conquest
or the shedding of blood, is entirely foreign to our feelings. The
shedding of blood we shall not be guilty of, until all just and
honorable means among men prove insufficient to restore peace.
(Signed) JOSEPH SMITH, JUN.,
F. G. WILLIAMS,
LYMAN WIGHT,
RODGER ORTON,
ORSON HYDE,
JOHN S. CARTER.
To John Lincoln, John Scone, George R. Morehead, Jas. H. Long, Jas.
Collins.
After the departure of Gillium a revelation was given.[A] The Lord in
this revelation declared that Zion might have been redeemed by that
time, had it not been for the transgressions of his saints. They had
not been obedient to the requirements made of them. They had withheld
their means, and in their hearts had said: "Where is their God? Behold
he will deliver them in time of trouble, otherwise we will not go up
unto Zion, and we will keep our monies."
[Footnote A: Doc. & Cov. Sec. 105.]
Besides these evidences of a lack of faith, they were wanting in that
unity required by the law of the celestial kingdom, and it is only
through the observance of that law that Zion can be redeemed. The Lord,
therefore, commanded the elders to wait a season for the redemption of
Zion, until the saints should obtain more experience, learn obedience,
and until means could be raised to purchase all the lands in Jackson
County that could be purchased, and also in the surrounding counties;
and until the Lord's army had become very great, and sanctified before
him. And when this was done the Lord promised to hold his people
guiltless in taking possession of that which was their own; and they
should possess it forever. He had permitted the elders composing the
camp to come thus far, for a trial of their faith; and now he had
prepared a great endowment for them in the house which he had commanded
to be built in Kirtland. Those who could stay in Missouri were to do
so, but those who had left their families in the east, were at liberty
to return.
The saints who had been driven from their lands in Jackson were
instructed to carefully gather together in one region as much as
could be, without exciting the fears of the people. They were to be
very faithful and humble; boasting neither of faith nor judgments.
By following this counsel, the Lord promised to give them favor in
the eyes of the people, that they might rest in peace while they were
saying to the people: "Execute judgment and justice for us according to
the law, and redress us of our wrongs."
CHAPTER XXIII.
THE THREATENED JUDGMENT--IF--!
The day following this revelation the camp left Fishing River and
approached Liberty, Clay County; but when within five or six miles of
that place they were met by General Atchison and others who requested
them not to go to Liberty, as the people were very greatly enraged
at them. As this request was made by men of influence, and those who
desired peace, and who felt an interest in the execution of justice,
Joseph consented not to go to Liberty; and turning aside, camped on
Rush Creek, near the residence of Sydney Gilbert, and in a Brother
Burghart's field.
The day before, three of the brethren had suffered some with the
cholera but it was not until the camp came to Rush Creek that
the disease broke out among them in its fury. The night of the
twenty-fourth of June will long be remembered by the members of Zion's
Camp. All night long they heard the moans and piteous cries of the
sufferers, and loud lamentations of those who lost their loved ones by
the ravages of this dreadful disease.
When it first made its appearance Elder John S. Carter attempted to
rebuke it, but he became its first victim. Joseph also undertook to
stay its ravages by the laying on of hands. He administered to his
brother Hyrum. "The moment I attempted to rebuke the disease, that
moment I was attacked," he writes; "and had I not desisted, I must have
saved the life of my brother by the sacrifice of my own, for when I
rebuked the disease, it left him and seized upon me. I quickly learned
by painful experience that when the great Jehovah decrees destruction
upon any people, and makes known his determination, man must not
attempt to stay his hand."
The brethren unitedly covenanted and prayed, hoping that they might
have power with the heavens to stay the ravages of the plague; but to
no purpose; for while they were engaged in prayer Elder Wilcox died.
The deaths occurred so rapidly that coffins could not be prepared,
so the dead were rolled up in blankets and put hurriedly into their
graves; and while part of the brethren were engaged in digging the
graves, others had to stand guard, musket in hand. After the plague
had continued for two or three days, an effectual remedy was found for
it by dipping those afflicted in cold water, or pouring it upon them.
In all about seventy suffered from the cholera, and out of that number
thirteen died.
The camp was dispersed early on the morning of the 25th, and Joseph
sent by express to Messrs. Thornton, Doniphan, and Atchison, the
following note:
_Gentlemen:_--Our company of men advanced yesterday from their
encampment beyond Fishing River to Rush Creek, where their tents
are again pitched. But feeling disposed to adopt every specific
measure that can be done without jeopardizing our lives, to quiet the
prejudices and fears of some part of the citizens of this county,
we have concluded that our company shall be immediately dispersed
and continue so till every effort for an adjustment of differences
between us and the people of Jackson has been made on our part, that
would in anywise be required of us by disinterested men of republican
principles.
I am respectfully,
Your obedient servant,
JOSEPH SMITH, JR.
Thus Zion's Camp was disbanded. Had Governor Dunklin possessed the
courage to enforce the law of the State; had he called out the militia
of Missouri to reinstate the exiles in their homes, as at one time he
expressed a willingness to do, the history of the camp might have been
different. But Governor Dunklin lacked that courage, and without that
assistance the camp itself was powerless.
Perhaps another view is also admissible. Had the members of Zion's Camp
been more faithful--less contentious--more united; and had the saints
in the eastern branches had more faith--faith to send up to Zion more
men and more money with which to strengthen the hands of the saints on
the land of Zion--the history of Zion's Camp might have been different.
But thus it is: what men and great movements might attain to is often
defeated, sometimes by the actions of enemies, sometimes by the lack
of devotion and faith and energy on the part of those into whose
hands great enterprises are committed. While God's general purposes
will never ultimately be defeated by man, still upon each side of the
general purposes of God a margin somewhat wide seems to have been left
in which those both for and against those purposes may write what
history they please--one that will meet with the approval of God, or
one that will meet only with condemnation--herein is the agency of man.
But in the exercise of that agency God's purposes will not be thwarted,
for man's agency will not extend so far as that--if it did it would
interfere with God's agency and decrees.
Joseph Smith and his brethren, on hearing that the governor of Missouri
was afraid to execute the laws by returning the exiled saints to their
homes, again covenanted that they would never cease their exertions
until Zion was redeemed, and truth, justice and law should triumph over
falsehood, injustice, and mobocracy,--a covenant which they called upon
the God of their fathers to witness, and which they engaged to fulfill
either in this life or the life to come.
But standing above all human resolutions, as the heavens stand above
the earth, is Jehovah's own decree that he will execute justice and
judgment, and that he will not give to wickedness a lasting victory.
Zion will be redeemed. God has decreed it. "Behold, I say unto you, the
redemption of Zion must needs come by power; therefore, I will raise
up unto my people a man, who shall lead them like as Moses led the
children of Israel, for ye are the children of Israel, and of the seed
of Abraham, and ye must needs be led out of bondage with power, and
with a stretched out arm: and as your fathers were led at the first,
even so shall the redemption of Zion be." [A]
[Footnotes A Doc. & Cov. Sec. 103:15-18.]
CHAPTER XXIV.
ATTEMPT AT ARBITRATION.
Whether it was the fear of popular censure or the approach of Zion's
Camp that awed the Jackson County mob into suggesting a peaceable
adjustment of their difficulties with the saints, we cannot say.
Perhaps both considerations had their weight. At any rate the month
of May, 1834, found them suggesting to Governor Dunklin, through some
influential gentlemen of Clay County, the propriety of dividing Jackson
County so that the old settlers and the saints could occupy separate
territory, and confine themselves within their respective limits,
with the exception of the public right of ingress and egress upon the
highway.
This plan of settling the Jackson County trouble was suggested by
Colonel J. Thornton, and concurred in by Messrs. Reese, Atchison and
Doniphan. Their communication brought out a reply from the governor in
which he expressed his pleasure at these gentlemen making an effort to
bring about a compromise of the difficulties. He told them that had he
not been afraid of embarrassing himself as an officer of the State he
should have exerted himself to have brought about a compromise even
before then; but he was fearful of traveling out of the strict line of
his duty as the chief executive of the State, should he do so. Said he:
My first advice would be to the "Mormons" to sell out their lands in
Jackson County, and to settle somewhere else, where they could live
in peace, provided they could get a fair price for their lands, and
reasonable damages for injuries received. If this failed, I would
try the citizens, and advise them to meet and rescind their illegal
resolves of last summer, and agree to conform to the laws in every
particular, in respect to the "Mormons."
Should success attend neither of these plans, he would then try the
plan of dividing the county as suggested by Colonel Thornton. "If all
these failed," said the governor, "then the simple question of legal
right would have to settle it. It is this last that I am afraid I
shall have to conform my action to in the end." From the whole tenor
of this communication, we learn that even the governor understood that
the "simple question of _legal right_" would reinstate the saints on
the lands from which they had been driven. Here is an extract from the
letter which confirms this statement:
A more clear and indisputable right does not exist, than that the
"Mormon" people who were expelled from their homes in Jackson County,
should return and live on their lands; and if they cannot be persuaded
as a matter of policy to give up that right, or to qualify it, my
course as the chief executive officer of the State is a plain one. * *
* The Constitution of the United States declares: "that the citizens
of each State shall be entitled to all privileges and immunities of
citizens in the several States." Then we cannot interdict any people
who have a political franchise in the United States, from emigrating
to this State, nor from choosing what part of the State they will
settle in, provided they do not trespass on the property or rights of
others. * * * And again, our Constitution says, "that all men have a
natural and indefeasible right to worship Almighty God according to
the dictates of their own conscience." _I am fully persuaded that the
eccentricity of the religious opinions and practices of the "Mormons,"
is at the bottom of the outrages committed against them._ They have
the right constitutionally guaranteed to them, and it is indefeasible,
to believe and worship JOE SMITH as a man, an angel or even as the
only true and living God, and to call their habitation Zion, the Holy
Land, or even Heaven itself. Indeed there is nothing so absurd or
ridiculous that they have not a right to adopt as their religion so
that in its exercise they do not interfere with the rights of others.
Surely this is a liberal statement of the rights of the Latter-day
Saints, and, indeed, of any other people; for the rights, privileges,
and immunities of the saints under the government of the United States
are no more than those belonging to other people--certainly they are
no less. Still the governor was loath to perform what he admits to
be his plain duty in restoring the "Mormons" to their homes. Indeed,
he at length refused to do it; fearing that in executing the law,
by returning the saints to their homes, he would involve the State
in a civil war. He came the easier to this conclusion, doubtless,
because the sufferers were an unpopular religious community. But if
the execution of law must be abandoned because the violators thereof
threaten to resist its execution, or because a reckless mob led by
desperate men threaten that if the law is enforced they will plunge the
country into civil war--what a burlesque on government it would be to
refrain from the execution of law on that account!
On the tenth of June, 1834, the district judge, John F. Ryland, wrote
a letter to Elder A. S. Gilbert, asking him to use his influence in
gathering his brethren at Liberty, in Clay County, on the sixteenth of
the month; saying that he expected to meet a delegation of citizens
from Jackson County there, and he was desirous of giving his views
upon the present situation of the parties concerned in the Jackson
troubles, with the hope of bringing about a peaceable adjustment of
them. This letter was read in a public meeting of the saints, and a
respectful answer given, promising that as many of the exiles and their
friends as conveniently could attend the meeting on the sixteenth would
be present. Knowing there had been some talk about the propriety of
the saints selling out their lands in Jackson County, and fearing the
judge would advise them to do so, the brethren took occasion to say in
this communication to him that no such proposition could possibly be
acceded to by them, and concluded by saying: "Home is home, and we want
possession of our homes from which we have been wickedly expelled--and
those rights which belong to us as native free born citizens of the
United States."
About one thousand people were in attendance at the meeting at the
courthouse in Liberty on the sixteenth of June; and among them were
many of the brethren and a deputation of citizens from Jackson County,
who made the following proposition for the settlement of the Jackson
difficulties:
The people of Jackson County will buy all the land the "Mormons" own
in the County of Jackson, and also all the improvements which the
"Mormons" had on any of the public lands as they existed before the
first disturbance between the people of Jackson and the "Mormons,"
and for such improvements as they have made since. The valuation of
the land and improvements shall be ascertained by three disinterested
arbitrators, to be chosen and agreed upon by both parties; should the
parties disagree in the choice of arbitrators, then----is to choose
them.
Twelve Mormons shall be permitted to go with the arbitrators to show
them their lands and improvements while they are being valued; and any
other "Mormons" may accompany the arbitrators whom they may desire in
order to give them information; and the people of Jackson guarantee
their entire safety while doing so.
When the arbitrators report the value of the land and improvements,
the people of Jackson will pay to the "Mormons" the valuation, _with
one hundred per cent added thereon,_ within thirty days thereafter;
the Mormons are to agree not to make any effort ever after to settle,
either collectively or individually, within the limits of Jackson
County; and are to enter into bonds to insure the conveyance of their
lands in Jackson County, according to these terms, when the payment
shall be made, and the committee will enter into a like bond, with such
security as shall be sufficient, for the payment of the money according
to this proposition. While the arbitrators are investigating and
deciding upon the matters referred to them, the "Mormons" are not to
attempt to enter into Jackson County, or to settle there, except such
as are by these propositions permitted to go there.
Or----
The people of Jackson will sell all their lands and improvements on
public lands in Jackson County to the "Mormons," the valuation to be
obtained in the same manner, the same per cent to be added, and thirty
days allowed for payment as in our proposition to buy: the "Mormons" to
give good security for the payment of the money, and this delegation
will give security that the land will be conveyed to the "Mormons." All
parties to remain as they are till the payment is made, at which time
the people of Jackson will give possession.[A]
[Footnote A: Abridged from Millennial Star, Volume 15, p. 81.]
After these propositions were submitted to the meeting, a number of
speeches were made in which much bitterness was manifested against the
saints. The Rev. M. Riley, a Baptist minister, said: "The 'Mormons'
have lived long enough in Clay County; and they must either clear out,
or be cleared out."
To which the chairman of the meeting, Mr. Turnham, replied: "Let us be
republicans, let us honor our country, and not disgrace it like Jackson
County. For God's sake don't disfranchise or drive away the 'Mormons.'
They are better citizens than many of the old inhabitants."
_General Doniphan:_--"That's a fact, and as the 'Mormons' have armed
themselves, if they don't fight they are cowards. I love to hear that
they have brethren coming to their assistance. Greater love can no man
show, than he who lays down his life for his brother."
Cries of "adjourn," and "no, no, go on!" were now heard, mingled with
curses loud and deep, and the ominous gleaming of knives, and cocking
of pistols. To add to the excitement a man by the door yelled out--"A
man stabbed!" At this, those in the court room rushed out to learn what
had happened. It turned out that a blacksmith by the name of Calbert
had stabbed a man by the name of Wales, who had boasted of having
whipped many of the "Mormons"--one of whom had nearly lost his life
through the injuries received. The meeting broke up without further
bloodshed.
In the midst of this excitement a few of the brethren retired and
addressed a communication to the Jackson County delegation in
attendance at the meeting, to the effect that their proposition for
a settlement of the Jackson difficulties would be presented to the
saints, and an answer to it would be handed to Judge Turnham by the
twentieth, sooner if possible. The brethren assured the Jackson
delegation that peace was what they desired, and promised to use
all their influence to establish it, and disclaimed any design to
commence hostilities against the inhabitants of Jackson County; and
further pledged themselves to use their influence to prevent the large
company of their men (Zion's Camp) then en route for Missouri, going
into Jackson County until the citizens of Jackson should receive an
authoritative answer to their proposition to "buy or sell."
The Jackson delegation, in a very bad humor, started for Independence.
One of the leaders, James Campbell, as he adjusted his pistols in his
holsters, exclaimed: "The eagles and buzzards shall eat my flesh, if I
don't fix Joe Smith and his army [meaning Zion's Camp,] so that their
skins won't hold shucks before two days are passed."
The Jackson delegation went to Ducker's ferry and started to cross the
Missouri, but when about the middle of the river, their boat suddenly
went down as if made of lead. There was no storm--the river was calm,
and no natural explanation could be given for the sinking of the
boat. Joseph declared that the angel of the Lord sank it.[B] Indeed
the circumstances are such as to go very far toward strengthening the
statement. It is supposed that about twelve men were in the boat, and
of this number seven [C] were drowned. Of the number drowned the names
of three are all that have been learned--Ike Job,----Everett and James
Campbell. The body of Campbell was found by a Mr. Purtle, about three
weeks after the occurrence, on a pile of drift-wood, some four or five
miles below where the boat sank. But little more than the skeleton of
the man remained. His flesh had been eaten by the eagles and buzzards.
His fate points a fearful warning to those who raise their hands
against God's anointed. It gives us reason to believe that the day is
not distant when the command of Jehovah--"Touch not mine anointed, and
do my prophets no harm"--must be obeyed.
[Footnote B: Millennial Star, Volume 15, p. 83.]
[Footnote C: Joseph states that seven were drowned, (see History of
Joseph Smith, Millennial Star, Volume 15, p. 83); but the History of
Clay County, published in St. Louis by the National Historical Society,
says that only five were drowned.]
The fate of Owens was more ludicrous--a comedy rather than a tragedy.
He floated down the stream until he landed on an island, where he
remained all night. The next morning he stripped off his clothes and
swam ashore and laid down by the side of a log, close to the road. A
lady passing on horse-back, learning of his condition, dropped him her
shawl to cover his nakedness, until he could secure clothing.
CHAPTER XXV.
THE PROS AND CONS OF ARBITRATION PROPOSITION.
Having related the principal events connected with the meeting held at
Liberty, we must consider the propositions made by the Jackson people
to the saints, for the peaceful adjustment of their difficulties. To
have the lands owned by the saints and the improvements thereon valued
by disinterested arbitrators, and the amount paid with _one hundred per
cent added_ within thirty days, looks like a very fair proposition; but
still the saints could not accept such terms; as the condition upon
which the proposition was made required the surrender of some of their
rights as citizens of the United States and freemen.
The Constitution of the United States says expressly: "The citizens
of each State shall be entitled to all privileges and immunities of
citizens in the several States." [A] The saints were citizens of the
United States, possessing all the rights and franchises thereof, and
they had a right--an indefeasible one, too--to settle in whatever
State they saw proper to choose for their abode; and they had a right
to settle in whatever part of the State pleased them best; and, as
Governor Dunklin admitted, they had a right to call their habitation
"ZION, the Holy Land, or Heaven itself," so long as in doing so, they
interfered not with the property and rights of others. To accept the
proposition of the Jackson people, therefore, and bind themselves
never again to make any effort to settle collectively or individually
within the limits of Jackson County, would be a surrender of their
dearest rights of citizenship; and would be permitting mobocrats and
murderers to dictate them in the exercise of their liberties; binding
not only themselves, but their children as well, to the dictum of these
wretches. To accept such a settlement of their troubles, would have
been a covenant with death, an agreement with hell! To their honor be
it said, they spurned the proposition with the contempt it deserved.
[Footnote A: Const. Art. IV, Section 2.]
But the surrender of some of their rights as citizens of the United
States was not the only difficulty involved in the settlement of the
Jackson troubles by the saints selling their possessions. God had
revealed it to them that Jackson County was the place where is to
be built the Zion of their God. For them to sell their lands then,
and agree never after to make a settlement there, collectively or
individually, would be a denial of their faith and bring upon them the
displeasure of their God. For them to sell their lands was entirely out
of the question.
But the mob offered not only to buy, but to sell upon the same
conditions that they proposed to buy. Why did not the saints accept
this offer? Simply because they could not, and the citizens of Jackson
knew very well they could not. The old settlers of Jackson owned many
times more the amount of land than was possessed by the saints, say
thirty acres to one. The saints were not wealthy to begin with; and
now, after they had been driven from their homes, robbed of their
goods, their cattle driven away, their houses, stables, and stacks
of grain burned, they are asked to buy nearly the whole of Jackson
County, for which they must pay double price, because they were to add
_one hundred per cent_ to the appraised value--in _thirty days!_ I
don't believe the people of Jackson County were sincere in making the
proposition. They knew the saints could not sell their lands without
surrendering many of their rights as free men and citizens of the
United States; and without being untrue to their God, by virtually
denying their faith in the revelations he had given regarding the
building up of Zion in Jackson County. This the old settlers knew the
Mormons would not do. They had tried to whip and frighten too many of
them into a denial of their religious convictions, to think for one
moment that money would be any inducement for them to deny that faith.
On the other hand, they determined to put the price of their own land
beyond the possibility of the saints purchasing it.
The whole scheme was concocted with a view of covering up their
outrages against the people of God, under an appearance of fairness.
"In the corrupted currents of this world, where Offense's gilded hand
may shove by justice," where hypocrisy is often mistaken for piety,
and cunning for fairness, the subterfuge may have served its purpose;
but when the wretches who would have murdered the saints and plundered
them of their goods shall stand before the bar of God where there is
"no shuffling," but where the actions of men "lie in their true light,"
they will find their refuge of deceit will not shield them from the
justice of Him who has declared, "vengeance is mine, I will repay!"
The saints refused to accept the terms of settlement made by the people
of Jackson, but they themselves proposed terms of adjustment, as
follows:
Twelve disinterested men were to be chosen, six by the exiles, six by
the people of Jackson County. These twelve men were to say what the
possessions of those men were worth that would not consent to live with
the "Mormon" people, and they should receive the money for the same in
one year from the time the treaty was made, none of the saints to enter
Jackson County to reside until the money was paid.
This same company of twelve men was to be empowered to say what the
damage was which the "Mormons" sustained in being driven from their
homes and in the destruction of their property, the said amount allowed
for damages to be deducted from the amount paid for the lands of those
who would not consent to live with the saints.
The only reply received to this proposition was in a letter from S. C.
Owens to Mr. Amos Reese, which plainly said the Jackson people would
listen to nothing like the proposition made by the "Mormons;" and here
the hopes of settling the Jackson County trouble by arbitration ended.
CHAPTER XXVI.
AN INTERIM--BLIGHTED HOPES.
The work accomplished by the Prophet Joseph was considerable during his
stay in Missouri. On the first of July, with a few of the brethren, he
crossed the Missouri into Jackson County, "once more," he remarked, "to
set my foot on this 'goodly land.'" What contending emotions would be
awakened by such a visit! There, just to the west of the courthouse in
Independence, three years before, he had assembled with his brethren,
and dedicated a site for the temple of the Lord. Now and then they
would come to the ruined homes of the brethren; now in vision he might,
for a moment, see the future glory of Zion; then he would weep to think
of the saints stripped of all their earthly goods, and in the midst of
strangers whose bond of friendship was not strong.
On the third of July a High Council was organized by the Prophet, in
Clay County, of which David Whitmer was made president and W. W. Phelps
and John Whitmer, counselors. This council proceeded to discuss a
variety of subjects pertaining to the situation of The Church and its
members. They made a direct appeal to the people of the United States,
and to mankind everywhere, stating their wrongs and imploring their
assistance in securing and maintaining their rights. They declared
their devotion to the laws of their country, and their faith in God,
and the final establishment of Zion in Jackson County, and expressed a
desire to be at peace with all mankind.[A]
[Footnote A: History of Joseph Smith, Millennial Star, Vol. 15, p. 121.]
This High Council investigated some matters arising between the members
in The Church, and busied itself in setting in order The Church in
Missouri generally. On the twelfth of July the council appointed Edward
Partridge, Orson Pratt, Isaac Morley and Zebedee Coltrin to visit the
afflicted and scattered brethren in Missouri. They were not to hold
public meetings, as that would arouse too much popular prejudice; but
they were to work quietly, setting the saints in order and teaching
them the way of holiness, as the Lord by his Spirit might direct.
Subsequently a few elders were sent out to hold public meetings, "to
teach the disciples how to escape the indignation of their enemies, and
keep in favor with those who were friendly disposed." On the seventh of
August the council sent out about twenty elders to preach the gospel to
the world; and thus in these trying circumstances, these faithful men
continued to preach the Gospel of Jesus Christ.
In the meantime, Joseph and a few of his brethren who had accompanied
him had arrived in Kirtland, having left the brethren in Missouri on
the ninth of July. On his return to Kirtland, the Prophet was charged
with aspiring to be "tyrant, pope, king, usurper of men, false prophet,
prophesying lies in the name of the Lord, taking consecrated moneys,"
etc., etc., "a catalogue," said Joseph, "as black as the author of it."
But High Council meetings were called, investigations were inaugurated;
the accusers were brought face to face with the accused; the character
of God's Prophet was vindicated, his accusers were made to hang their
heads in shame, and in the most public manner made known their errors
so that shortly the Prophet was, as he himself stated it, "swimming in
good, clear water with his head out."
No sooner had these difficulties been settled than the Prophet again
turned his attention to Zion. On the eleventh of August, 1834, he wrote
the brethren in Missouri concerning what had befallen him in Kirtland,
and also requested that another petition be written such as the High
Council would approve, asking the governor of Missouri to call on the
President of the United States to furnish a guard to protect the saints
in their homes in Jackson County (when they should be restored) from
the insults and violence of the mob. Copies of this petition were to
be placed in the hands of the elders going on missions through the
United States, and every effort was to be made to get signers; "that
peradventure," wrote Joseph, "we may learn whether we have friends or
not in these United States."
Lyman Wight was instructed to enter complaints to Governor Dunklin as
often as he should receive insults or injuries; and should mobs take
life or burn houses, and the people of Clay County refuse to protect
the saints, he was to collect the little army of brethren scattered
through Clay County, be sent over into Jackson County--it will be
remembered that the governor had expressed his willingness to escort
the saints back to their lands by aid of the State militia, though
holding that he had no authority of law to keep a military force under
arms for their protection--and do the best he could in maintaining
the ground. If the excitement continued to abate, then the saints
were to gather quietly together in the regions surrounding, and be
in "readiness to move into Jackson County _in two years from the
eleventh of September next [1836], which is the appointed time for the
redemption of Zion._ IF--verily I say unto you--IF The Church, with one
united effort, perform their duties--if they do this, the work shall be
complete." [B] If, on the other hand, The Church failed to gather up
the young men and means to redeem Zion by the appointed time, "behold,"
said the Prophet, "there remaineth a scourge for The Church, even that
they shall be driven from city to city, and but few shall remain to
receive an inheritance," [C]
[Footnote B: History of Joseph, Millennial Star, Vol. 15, p. 140.]
[Footnote C: Ibid.]
During the two years following, the Prophet was busily engaged in
setting in order the various quorums of the priesthood.
In the winter of 1834-5 the quorum of Twelve Apostles and the first
quorum of Seventies were organized, being chosen principally from among
those brethren who had gone up to Missouri in Zion's Camp.
But amid the busy scenes at Kirtland--while organizing these quorums
and instructing them in the duties of their respective callings;
attending the school for the elders; studying Hebrew under Professor
Sexias; translating some rolls of Egyptian papyrus containing the
precious Book of Abraham, which he purchased from M. H. Chandler;
attending to general duties and correspondence--amid all these busy
scenes, Joseph still had time to think of Zion and her redemption.
On the occasion of a large body of the priesthood being present at a
meeting in Kirtland, on the second of May, 1835, he moved that they
never give up the struggle for the redemption of Zion, so long as life
should last.
September following, the High Council met at the house of the Prophet
to take into consideration the redemption of Zion. It was the decision
of the council that the saints who had been expelled from Zion,
petition the governor of the State to reinstate them the following
spring, and they would either live or die on their lands, and Joseph
prayed that they might be successful in getting eight hundred or a
thousand emigrants to go up to settle in Zion. Still later, viz:
thirteenth of March, 1836, the First Presidency resolved to remove on
or before the fifteenth of May next to Zion; that their influence might
be more effectual in encouraging the saints to gather there. But events
of a strange character were to occur that would prevent the carrying
out of these resolutions. The saints did not comply with the conditions
upon which Zion was to be redeemed. They did not with a united effort
do their duty. They did not give of their means liberally, nor did
their young men volunteer readily to go up to Zion. Hence, they were
not entitled to the fulfillment of God's promise to redeem Zion; but
instead of this blessing, there was suspended over them the promised
scourge of being driven from city to city, because they failed to
keep the commandments; a scourge that has been executed to the
uttermost--but I will not anticipate the story.
The petitions the elders circulated throughout the States in their
travels, asking the people to petition the governor of Missouri to
reinstate the saints in their homes, met with a response that was
considerable. I cannot learn how many names were attached to this
petition, but when it was mailed on the ninth of December, 1835, the
package was large, the postage amounting to five dollars. But all
these efforts failed to move the State officials of Missouri to make
any effectual effort towards restoring the exiles to their own and
protecting them in the quiet possession of their property and lives.
CHAPTER XXVII.
PEACEFUL EXODUS FROM CLAY COUNTY.
Meantime the presence of the saints in Clay County began to be a
cause of uneasiness among the non-"Mormons" of the community. The
leading citizens of the county assembled at the courthouse in Liberty
on the twenty-ninth of June, 1836, to consider the difficulties
threatening the people of Clay County in consequence of the presence
of the "Mormons." After the usual organization at such meetings, the
committee on resolutions reported a document that briefly stated the
circumstances under which the "Mormons" flocked into Clay County;
without money; without property; without food for their wives and
children; and, like Noah's dove, without a resting place for their
feet; and how the people of Clay County in face of the thousand reports
accusing them of every crime known to the laws of the country, had
treated them with toleration, and often with peculiar kindness. The
document referred to the statements of the leading brethren who had
said they did not regard Clay County as their permanent home, but
merely as a temporary asylum which they would promptly leave whenever
a respectable portion of the citizens of the county should request it;
and now the best interest of the county demanded the fulfillment of
that pledge.
The reasons why the saints had become objectionable as permanent
citizens to many of the people of Clay County were stated to be:
1. Their religious tenets were so different from the present churches
of the age, that this always had and always would excite deep prejudice
against them in any populous country where they might locate.
2. They were eastern men whose manners, habits, customs, and even
dialect were essentially different from the Missourians.
3. They were _non_-slave holders, and opposed to slavery, which
excited deep and abiding prejudices in a community which tolerated and
protected slavery.
4. Common report had it that they kept up a constant communication with
the Indian tribes on the frontier; and declared from the pulpit that
the Indians were a part of God's chosen people, destined by heaven to
inherit with them the land of Missouri.
"We do not vouch for the correctness of these statements," said the
committee in their report, "but whether they are true or false, their
effect has been the same in exciting our community."
The causes named are represented as having raised a prejudice against
the saints, and a feeling of hostility, that the first spark might,
and the committee deeply feared would, ignite into all the horrors and
desolations of a civil war, and it was
Resolved: That it is the fixed and settled conviction of this meeting,
that unless the people commonly called Mormons, will agree to stop
immediately the immigration of their people to this country, and take
measures to remove themselves from it, a civil war is inevitable.
We do not contend that we have the least right under the constitution
and laws of the country to expel them by force. But we would indeed
be blind, if we did not foresee that the first blow that is struck at
this moment of deep excitement, must and will speedily involve every
individual in a war, bearing ruin, woe, and desolation in its course.
It matters but little how, where, or by whom the war may begin, when
the work of destruction commences, we must all be borne onward by the
storm, or crushed beneath its fury.
The saints were told that if they had one spark of gratitude they would
not willingly plunge a people into civil war who had held out to them
the friendly hand of assistance in the dark hour of their distress. A
committee of ten were appointed to present these views to the leading
elders among the "Mormons" with the understanding that if the saints
would consent to move as requested, the gentlemen who had called the
meeting, and now asked them to leave Clay County, would use all their
influence to allay the excitement among the citizens of the county.
The reply of the Saints to the request to remove from Clay County was
adopted at a general mass meeting. In their reply they expressed their
appreciation of the kindness shown them by the people of Clay County.
They denied having any disposition to meddle with slavery. They also
denied holding communication with the Indians, and said they held
themselves as ready to defend their country against their barbarous
ravages as any other people. After making these denials they resolved
that
For the sake of friendship, and to be in a covenant of peace with the
citizens of Clay County, and they to be in a covenant of peace with
us, notwithstanding the necessary loss of property, and expense we
incur in moving, we comply with the requisitions of their resolutions
in leaving the county of Clay, as explained by the preamble
accompanying the same; and that we will use our exertions to have The
Church do the same.
It appears that the committee who had presented the resolutions of the
Clay County citizens, had tendered their services to assist the saints
in selecting a new location, and the latter resolved to accept that
assistance. The reply from the saints was perfectly satisfactory to
the people of Clay County, and the latter made some arrangements to
assist the former in complying with their request; that is, two persons
from each township were appointed to raise money by subscription to
aid the "Mormons" who might need assistance to leave the county, and
also arrange for some suitable person to assist them in selecting a
new location for settlement; and recommended the "Mormons" to the good
treatment of the citizens in surrounding counties; and asked them to
assist the exiles in selecting some abiding place, where they would be,
in a measure, the only occupants of the land; and where none would be
anxious to molest them.
On the twenty-fifth of July, 1834, the brethren received a letter from
Governor Dunklin that was the funeral knell to their hopes of executive
interference in their behalf. He informed them their cases were
individual cases, and as such, were subjects for judicial interference,
and not for the special cognizance of the executive, and to this the
governor added:--
And there are cases, some times, of individual outrage which may be so
popular as to render the actions of the courts of justice nugatory,
in endeavoring to afford a remedy. * * * * * A public sentiment may
become paramount law, and when one man, or society of men become so
obnoxious to that sentiment, as to determine the people to be rid of
him or them, it is useless to run counter to it. * * * Your neighbors
accuse your people of holding illicit communication with the Indians,
and of being opposed to slavery. You deny. Whether the charge or the
denial is true I cannot tell. The _fact_ exists, and your neighbors
seem to believe it true; and whether true or false, the consequences
will be the same, unless you can, by your conduct and arguments,
convince them of your innocence. If you cannot do this, all _I_ can
_say_ to you is, that in _this republic_ the _vox populi_ is the _vox
Dei._
What a mockery then is such government! Under it none may hope to
enjoy liberty but those who are willing to swim in the stream of
popular sentiment--a stream oftener filthy than clean! oftener wrong
than right!--influenced by passion rather than reason! How precarious
is the hold of the inhabitants of such a government upon their
liberties--depending upon the changing whims of the populace--the
populace, which "to-day will weep a Caesar slain; to-morrow vote a
monument to Brutus!" Under such a government what is to become of
reformers? Perhaps the fate of reformers of other ages, who have fallen
victims to the hatred of popular sentiment will answer the question.
What is to become of the weaker parties if all are to be crushed or
banished that popular sentiment condemns? For what are governments
established if not to protect _all,_ the weak as well as the strong, the
despised as well as the favored in the enjoyment of life, liberty, and
the pursuit of happiness?
What do constitutions amount to if they are not recognized as
conservators of liberty, by acting as restraints upon these rash
acts of injustice, so frequently prompted by the frenzy of popular
sentiment--a sentiment often manufactured by a misrepresentation of the
principles and motives of those against whom the injustice is levelled?
In popular governments constitutions are adopted for the express
purpose of restraining the majority in the exercise of its power, and
to guarantee the enjoyment of rights and liberties to the minority--to
those out of favor with the popular sentiment of the hour. The tyranny
of a majority is known and feared, and hence it is restrained by
constitutional provisions, which thus become the bulwarks of freedom,
by especially guarding the weak against the strong.
It may be held that in popular governments the constitutions and laws
enacted in accordance therewith are but the expressions of popular
sentiment. Grant it. But the popular sentiment as expressed in
constitutions and laws, is very different from that expressed by an
excited populace, not unfrequently controlled by demagogues. Popular
sentiment is often created by intemperate speeches, and sustained by
misrepresentation. But the popular sentiment as expressed by laws and
constitutions is adopted in legislative halls where _right reason_ has
a chance to assist in forming the sentiment; and where a decent respect
for the long established maxims of justice and liberty will be taken
into consideration, and will influence the legislature in forming the
rules for the action of the people. When popular sentiment is expressed
in constitutions and laws, and they are enforced, the citizens are,
in a measure at least, secure from oppression and sudden destruction;
but what guarantee have the people against injustice being done, if
an inconsiderate, frenzied, popular sentiment is to be enforced--a
sentiment that falsehood creates and that passion directs? None
whatever. And when the citizens of the American Republic regard the
prejudiced and excited voice of the populace as the voice of God--as
Governor Dunklin of Missouri did--let them bid an everlasting farewell
to freedom!
CHAPTER XXVIII.
FAR WEST.
At the time the saints were requested to leave their homes in Clay
County, the whole northern part of Missouri was very sparsely settled;
and but few counties were organized. As it was desirable on the part
of the saints to obtain a location where they would be the principal
settlers and occupants of the lands, where they would be free from
injustice and violence of mobs, where they might quietly gather
together and be taught to observe the principles of truth in the Gospel
of Christ, that they might be prepared in all things for the redemption
of Zion--upper Missouri, with its boundless prairies, wooded streams,
and sparse population, seemed admirably adapted for their home until
Zion could be redeemed.
W. W. Phelps and others had traveled through it, and had described
it to the saints some two years before. It was recommended to the
attention of the brethren by their influential friends in Clay County,
and so the month of October, 1836, found a number of them settling on
Shoal Creek. They soon petitioned for an enactment organizing a new
county, which was granted. The new county was organized on the 26th of
December, 1836, and was named Caldwell, with the county seat at Far
West.
The town plat of Far West as first laid off embraced a square mile,
but afterwards additions were made as the population increased. In the
center of the town a large public square was laid off, approached by
four main roads running east and west, north and south, each a hundred
feet wide. Eventually the blocks were so laid off that each block
contained four acres, divided into four lots. Far West was located in
the western part of Caldwell County, about eight miles west of the
present county seat--Kingston. The town site is the highest swell in
that high rolling prairie country, and is visible from a long distance.
Standing on what used to be the public square of Far West, on the
occasion of my visit there in 1884, I obtained an excellent view of all
the surrounding country. Vast fields of waving corn and meadow land
were stretched out on all sides, as far as the eye could see. Several
towns and villages, with their white church spires gleaming in the
sun-light, were in plain view, though from five to ten miles distant.
Away to the east is Kingston, the present county seat of Caldwell;
further to the northeast is Breckenridge, Hamilton and Kidder; to the
west is Plattsburg, and south is the quaint village of Polo. All these
places are within easy vision from the site of Far West, and increase
the grandeur of the scene.
The site chosen for Far West is the finest location for a city in the
county, but notwithstanding all the advantages of the location, Far
West has been abandoned. In the fall of 1838 it was a thriving town
of some three thousand inhabitants, but today nothing remains except
the house of the Prophet Joseph, now owned by D. F. Kerr,[A] and one
portion of the Whitmer Hotel, now used as a stable. This is all that
remains of the buildings, at Far West, erected by the hands of the
saints. A few farm houses have been built in the vicinity since their
expulsion from Missouri, and a quarter of a mile from the public square
stands a neat white Methodist church.
[Footnote A: At least it was owned by him in 1884.]
Nothing but an excavation one hundred and ten feet by eighty, enclosed
in an old field, with a large rough, unhewn stone in each corner, now
marks the spot that was once the pretentious public square of Far West.
This excavation was made on the 3rd of July, 1837, and was intended for
the basement of the temple the saints expected to erect there. There
are several very interesting circumstances connected with this old
excavation and the rough corner stones, that will be related as the
circumstances of which I am writing, shall bring them due.
Standing on this consecrated ground and viewing the few relics that
are left to remind us that the saints once lived here, one naturally
falls into a sad reverie. It is true we are not surrounded by the
fallen columns of ruined temples; or the ruins of splendid palaces, or
massive walls, such as one would meet with at Babylon, Jerusalem, Rome
or Athens. It is not the ruins of an antique or celebrated civilization
that inspires one's sadness over Far West. But there one sits in the
midst of the ruined prospects and blighted hopes of the saints of
God, instead of in the midst of broken columns, ponderous arches, and
crumbling walls.
The chief interest about Far West, of course, is the fact that it was
the theatre where was enacted those stirring scenes which add another
black page to the history of Missouri.
"If that strange people," says Crosby Jackson in his history of
Caldwell County, "who built Nauvoo and Salt Lake, who uncomplainingly
toiled across the American desert, and made the wilderness of Utah to
bloom like a garden, had been permitted to remain and perfect the work
which they had begun here, how different would have been the history
of Far West! Instead of being a farm with scarcely sufficient ruins
to mark the spot where once it stood, there would have been a rich,
populous city, along the streets of which would be pouring the wealth
of the world; and instead of an old dilapidated farmhouse, there would
have been magnificent temples to which the devout saints from the
further corners of the world would have made their yearly pilgrimage.
But the bigotry and intolerance of the saints towards the gentiles, and
especially toward dissenters from the new revelations of Joe Smith,
rendered such a consummation impossible!"
It now becomes my duty to relate those circumstances which prevented
the saints from building up Far West, and which at last drove them
as exiles from the State of Missouri; and we shall, in the course
of our narrative, see whether it was the "bigotry and intolerance
of the saints towards the gentiles and dissenters," that brought
about the fate of Far West, or whether it was the brutal savagery of
pretended "Christians" incited to deeds of cruelty by jealous sectarian
ministers, and unscrupulous demagogues fearful of the growing political
power of the "Mormons."
The first settlement in the vicinity of Far West was made in October,
1836; by July following, about one hundred buildings had been erected,
eight of which were stores. This same month the school section of land
was sold at auction, and although entirely a prairie it sold, on a
year's credit, for seven dollars and ninety cents per acre, making the
settlers' school fund about five thousand dollars. Some non-members
of The Church expressed a desire to establish saloons in the growing
town, and endeavored to induce some of the brethren to sell intoxicants
on commission for them, but the High Council resolved not to sustain
any persons as members of The Church, who would become retailers of
spirituous liquors, and the liquor business was dropped.
In September, 1837, The Church at Kirtland appointed Joseph Smith and
Sidney Rigdon to seek out new places for the gathering of the saints
and lay off other stakes of Zion, than those of Far West and Kirtland.
On this mission Joseph and Sidney arrived at Far West in the latter
part of October. A council of the Priesthood was called at which it was
decided that there was sufficient room in the vicinity of Far West for
the gathering of the saints from abroad; and hence it was decided that
it was not necessary for the present to select other places.
At a general conference convened in October, 1837, the several quorums
of the Priesthood were set in order. Men and measures were thoroughly
discussed. Difficulties were adjusted and covenants of brotherly love
renewed. Twenty-three Elders were started out to preach the gospel. It
was voted to enlarge the town plat of Far West so that it would contain
four sections--two miles square. The conference also voted not to
support any stores or shops selling spirituous liquors, tea, coffee or
tobacco.
CHAPTER XXIX.
THE FALL OF DAVID WHITMER AND OLIVER COWDERY.
Thus Far West was founded; and the impediments to her growth as a
strictly moral and temperance city removed. And yet, causes were at
work that were undermining the spiritual strength of many of the
saints, and killing the influence of a number of the elders in high
positions. A wave of speculation, especially in lands, swept over the
entire country, and the brethren partook largely of this spirit, which
proved ruinous to their spiritual life. Among those who were affected
by this spirit of wild speculation to their injury were John Whitmer
and W. W. Phelps. Shortly afterwards Oliver Cowdery and David Whitmer,
two of the three witnesses to the truth of the Book of Mormon, were
excommunicated. The charges sustained before the High Council against
Oliver Cowdery were:
1. Persecuting the brethren by urging on vexatious law suits against
them, and thus distressing the innocent.
2. Seeking to destroy the character of Joseph Smith, Jr., by falsely
insinuating that he was guilty of adultery.
3. Treating The Church with contempt by not attending meetings.
4. Leaving his calling, to which God had appointed him by revelation,
for the sake of filthy lucre, and turning to the practice of law.
5. Disgracing The Church by being connected in the "bogus" business, as
common report says.[A]
[Footnote A: Upper Missouri was infested with sharps engaged in
counterfeiting the currency of the United States, and common rumor
connected Oliver Cowdery with them.]
6. Dishonestly retaining notes after they had been paid; and finally
forsaking the cause of God and returning to the beggarly elements of
the world, and neglecting his high and holy calling, according to his
profession.
The charges sustained against David Whitmer were:
1. Not observing the word of wisdom.
2. Unchristian-like conduct in neglecting to attend meetings, and in
uniting with and possessing the same spirit as the dissenters.
3. Writing letters to the dissenters in Kirtland, unfavorable to the
cause and to the character of Joseph Smith, Jr.
4. Neglecting the duties of his calling, and separating himself from
The Church.
5. Signing himself president of the Church of Christ in an insulting
letter to the High Council, after he had been cut off from the
presidency [B]
[Footnote B: In reorganizing the quorums of the Priesthood at Far
West, in November, 1836, to which we have alluded, David Whitmer was
made president of The Church in Missouri, and W. W. Phelps and John
Whitmer, counselors; but the whole Church under the leadership of
Thomas B. Marsh, Lyman Wight, David Patten, and others, on February 5,
1838, met as a committee of the whole, and preferred serious charges
of wickedness against the three presidents, and refused to sustain
them in their office. The vote which deposed them was unanimous, but
the presidents refused to acknowledge the authority of The Church and
continued to sign documents as presidents of The Church. It is this to
which the fifth charge against David Whitmer refers.]
As before stated, these two men, Oliver Cowdery and David Whitmer,
were two of the three special witnesses to the Book of Mormon. It
was, therefore, a bold move to excommunicate them. Although it may be
thought outside the theme I am following in these pages to make such
a digression, still I cannot refrain from indulging in the following
reflections: Suppose for a moment that the theory of the world relative
to the origin of the Book of Mormon be true: that is, that it was the
production of Solomon Spaulding or Sidney Rigdon; that Joseph Smith was
put forward as a figure-head; and the three witnesses were induced to
become parties to the fraud that was to be perpetrated on mankind--if
this supposition were true, would Joseph Smith and Sidney Rigdon, under
such circumstances, have dared to withdraw their fellowship from these
men? If the Book of Mormon were a huge scheme to deceive mankind,
and Cowdery and Whitmer were parties with Smith and Rigdon to the
deception, the latter would hardly venture to cast away the former,
for fear they might deny their testimony, expose the fraud, and cause
the whole Mormon Church fabric to collapse. If the Book of Mormon had
been a fraudulent production, Joseph Smith and Sidney Rigdon would
never have dared to break with these two important witnesses, whatever
their wickedness might be. But the bold, independent course pursued
in excommunicating them, when their conduct warranted the action,
supplies good evidence that Joseph Smith knew that the existence of
The Church did not depend on the testimony of Oliver Cowdery and David
Whitmer. The Book of Mormon being true, it would stand independent of
these witnesses, and Joseph knew it. But the most gratifying part of
it is, these witnesses to the Book of Mormon, though separated from
The Church--excommunicated for unrighteousness--never denied their
testimony or changed it in the least. But the fact of their having
uniformly adhered to their testimony while disconnected with The
Church, doubtless adds strength to that testimony, as they stand in the
light of disinterested witnesses.
Oliver Cowdery, after his excommunication, became a wanderer for
a number of years, unsettled and restless, though following the
profession of the law. It was impossible for a man who had once tasted
the glories of the Celestial Kingdom of God, as Oliver Cowdery had,
to be satisfied with the dry husks of the beggarly elements of the
world; and hence after some ten years of wandering outside The Church
of Christ he at last found his way back to the fold of God, to the
house of his father, and begged to be admitted as a humble member of
The Church. This was in the early part of November, 1848, before a High
Council over which Elder Orson Hyde presided. On that occasion Oliver
Cowdery said: "Brethren, for a number of years I have been separated
from you. I now desire to come back. I wish to come humbly and be one
in your midst. I seek no station, I only wish to be identified with
you. I am out of The Church. I am not a member of The Church, but I
wish to become a member of it. I wish to come in at the door. I know
the door. I have not come here to ask precedence. I come humbly and
throw myself upon the decisions of this body, knowing as I do, that its
decisions are right and should be obeyed."
Soon after this he was re-baptized. He was on his way to join the main
body of The Church when he stopped at Kanesville, Iowa, where the above
occurred. Before continuing his journey west he resolved to visit his
wife's friends, the Whitmers, then living at Richmond, Missouri; and
while there he was taken with an illness from which he died, on the 3rd
of March, 1850, in his forty-fifth year. According to the testimony
of Phineas Young, who was present at his death, "his last moments
were spent in bearing testimony of the truth of the gospel revealed
through Joseph Smith, and the power of the holy Priesthood which he had
received through his administration."
David Whitmer never denied his testimony to the truth of the Book
of Mormon, through all the years of his separation from The Church,
but repeatedly reaffirmed it, especially in the closing years of his
life. Three days previous to his death, which occurred on the 25th of
January, 1888, he called his family and a number of his friends to his
bedside, and turning to his physician, said:
"Dr. Buchanan, I want you to say whether or not I am in my right mind,
before I give my dying testimony."
The doctor answered: "Yes, you are in your right mind, for I have just
had a conversation with you."
He then addressed himself to all around his bedside in these words:
"Now, you must all be faithful in Christ. I want to say to you all, the
Bible and the record of the Nephites (Book of Mormon) is true, so that
you can say that you heard me bear my testimony on my death-bed. All be
faithful in Christ, and your reward will be according to your works.
God bless you all. My trust is in Christ forever, worlds without end.
Amen." [C]
[Footnote C: Richmond Democrat, February 2, 1888.]
CHAPTER XXX.
THE APOSTASY AT KIRTLAND.
The spirit of apostasy referred to in the last chapter was by no means
confined to Missouri. It extended more or less throughout The Church,
but more especially at Kirtland. During the winter of 1836 and the
early summer of 1837, a wild spirit of speculation swept over the
United States, and the members of The Church had been carried away with
it.
Money had been plentiful, easy to borrow, and a spirit of reckless
extravagance and speculation had taken hold of the people. When the
reaction from this only seeming state of prosperity set in, financial
ruin stared the people in the face. As a result of these conditions
and the spirit engendered by them, "evil surmisings, fault-finding,
disunion, dissension and apostasy followed in quick succession" among
the saints in Kirtland. "It seemed," says the Prophet Joseph, in
speaking of the conditions existing in the early summer of 1837--"It
seemed as though all the powers of earth and hell were combining their
influence in an especial manner to overthrow The Church and make a
final end."
Many of the leading brethren became especially bitter against the
Prophet of God, as though he were the sole cause of the evils he was
striving against, and which were brought about by the brethren not
giving heed to his counsels. "No quorum in The Church," remarks Joseph,
"was entirely exempt from the influence of those false spirits who
were striving against me for the mastery; even some of the Twelve were
so far lost to their high and responsible calling, as to begin taking
sides, secretly, with the enemy." [A]
[Footnote A: History Joseph Smith, Millennial Star, Vol. 16, p. II]
Early in 1837 the Kirtland Safety Society Bank was organized. It was
one of the many banks which sprung up all over the United States
about that time, and which under the current banking laws issued bank
currency; and with hundreds of other similar institutions throughout
the land, went down in the financial maelstrom which swept over the
country in the latter part of 1837.
Among those disaffected at Kirtland there were some who held the
Prophet responsible for the failure of the Safety Society Bank. Some
charged that they had been given to understand that the bank was
instituted by the will of God, and that "it would never fail, let
men do what they would." [B] The Prophet disclaimed having made any
such statement, or having authorized any one else to make it. On the
contrary, he declared in open conference, held at Kirtland on the
3rd of September, 1837, that he had always said "that unless the
institution was conducted on righteous principles, it would not stand."
[C]
[Footnote B: A statement of this character was made by Elder Boynton,
one of the Twelve Apostles, at a conference held at Kirtland, September
3, 1837.]
[Footnote C: History Joseph Smith, Millennial Star, Vol. 16, p. 56.]
But notwithstanding his disclaimers, apostates in Kirtland held him
responsible for its failure; and by early January, 1838, the spirit of
these men became so bitter that the Prophet Joseph and Sidney Rigdon
had to seek safety in flight in the direction of Far West. They fled by
night from the city on horseback, but subsequently were joined by their
families in wagons and thus made the tedious journey with teams.
The weather was cold, and sometimes they were obliged to secrete
themselves in their wagons to escape their enemies, who followed them
for about two hundred miles from Kirtland. The mobbers frequently
crossed their track. Twice they were in the same house with the
brethren; and once they stopped at the same house over night, with
only a partition wall between them, through which the Prophet and his
companion could hear their oaths, threats and imprecations. They even
went into the room of the brethren, looked upon them, but concluded
they were not the men they were pursuing.
Part of the time the Prophet and Sidney traveled together, but for
greater security they sometimes traveled alone. At Terre Haute,
Indiana, they separated and did not meet again until they arrived at
Far West. Joseph reached the latter place on the 14th of March, and
Sidney Rigdon on the 4th of April following.
The saints at Far West received the Prophet and Elder Rigdon with every
demonstration of joy. Indeed, when they heard that Joseph was en route
for Missouri, a delegation of brethren with teams and money went to
meet him a hundred and twenty miles from Far West, and greatly assisted
him in completing a journey with dispatch and safety which had been
fraught with so many dangers.
CHAPTER XXXI.
ADAM-ONDI-AHMAN.
Joseph was forever active. His appearance in the midst of the saints
was always the signal for increased activity in all phases of the
work. A day or two after his arrival at Far West, while walking over
the prairie, in company with several of the brethren, in one of those
sudden out-bursts of inspiration so frequent and natural with and to
him, he gave the following as the
POLITICAL MOTTO OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
The Constitution of our country formed by the Fathers of Liberty:
peace and good order in society; love to God, and good will to man.
All good and wholesome laws; virtue and truth above all things, and
Aristarchy [A] live for ever; but woe to tyrants, mobs, aristocracy,
anarchy and toryism, and all those who invent or seek out unrighteous
and vexatious law suits, under the pretext and color of law or office,
either religious or political. Exalt the standard of Democracy! Down
with that of priestcraft, and let all the people say, Amen! That the
blood of the fathers may not cry from the ground against us. Sacred is
the memory of that blood which bought for us our Liberty.
[Footnote A: Aristarchy--a body of good men at the head of government.]
That is a motto that will challenge the admiration of all patriots, and
is worthy of living in the archives of the great Republic.
Conferences, the convening of High Councils, preparing elders to go on
missions, making arrangements for settling the ever-increasing numbers
of the saints on the new lands of Far West, were the common labors of
the day.
In May, 1838, Joseph and other leading brethren started on an exploring
expedition to the north, for the purpose of finding new districts where
more stakes of Zion might be laid off, and the gathering saints find
homes. They traveled north until they reached Grand River, a stream
sufficient for steamboat navigation in the rainy seasons, but so
fluctuating that it is not practically a navigable stream. Time has cut
the channel very deep, and left the wood-lined banks in places quite
precipitous.
After reaching Grand River, Joseph and his party followed up the
beautiful stream which lead them a north-westerly course. Having
traveled some thirty miles from Far West, they camped on the north side
of Grand River, at Tower Hill, a name which the Prophet Joseph gave
it, because of finding an old ruined Nephite tower or altar on the
hill. Half a mile north of Tower Hill, Joseph and party selected and
laid claim to a site for a city in township sixty, ranges twenty-seven
and eight, sections twenty-five, thirty-six, thirty-one, and thirty.
Some of the saints had been located at the place for several months
and called it Spring Hill; but by the mouth of the Lord it was named
ADAM-ONDI-AHMAN;[B] because, said he, it is the place where Adam shall
come to visit his people, or the Ancient of Days shall sit, as spoken
of by Daniel [C] the prophet.
[Footnote B: Doc. & Cov. Sec. 116.]
[Footnote C: Daniel 8:9-14.]
Adam-ondi-Ahman, then, or Diahman, as it was familiarly known to the
Missouri saints, is located on the north bank of Grand River. It is
situated, in fact, in a great bend of the Grand. The river comes
sweeping down from the north-west, and here makes a bold curve and
runs in a meandering course to the north-east for some two or three
miles, when it as suddenly makes another curve and flows again to the
south-east. We have already spoken of Grand River as a stream that
has worn a deep channel for itself, and left its banks precipitous;
but here at Diahman that is only true of the south bank. The stream,
as it rushed from the north-west, struck this height of prairie land
containing beds of lime-stone, and not being able to cut its way
through, it veered off to the north-east, and left that height of land
standing like a palisade that rises very abruptly from the stream to
a height of from fifty to seventy-five feet; but the summit of these
bluffs is the common level of the high, rolling prairie, extending
off in the direction of Far West. The bluffs on the north bank recede
some distance from the stream, so that the river bottom at this point
widens out to a small valley. The bluffs on the north bank of the river
are by no means as steep as those on the south, and are covered with
a heavier growth of timber. A ridge or spur runs out from the main
line of the bluffs into the river bottom some two or three hundred
yards, approaching the stream at the point where the curve is made. The
termination of the bluff is quite abrupt, and overlooks a considerable
portion of the river bottom. On the brow of the bluff stood the
old stone altar which the brethren found there. When it was first
discovered, according to those who visited it frequently, it was about
sixteen feet long, by nine or ten feet wide, having its greatest extent
north and south. The height of the altar as the brethren found it, was
some two and a half feet at each end but gradually rising higher to the
center, which was between four and five feet high--the whole surface
being crowing.
Such was the altar at Diahman when the brethren found it. Now, however,
it is thrown down and nothing but a mound of crumbling stones mixed
with soil, and a few boulders, mark the spot which is doubtless rich in
historic events. It was here that the patriarchs, associated with Adam
and in his company, assembled at this altar to worship their God. Here
their evening prayers ascended to heaven in the smoke of the burning
sacrifice, and here angels instructed them in heavenly truths--but more
of this anon.
North of the ridge on which the ruins of the altar are found, and
running parallel with it, is another ridge, separated from the first
by a depression or miniature valley, varying in width from fifty to a
hundred yards. This small valley, with the larger one through which
flows Grand River, is the valley of Adam-ondi-Ahman. Three years
previous to the death of Adam, he gathered the patriarchs Seth, Enos,
Cainan, Mahalaleel, Jared, Enoch and Methuselah, together with all
their righteous posterity, into this valley we have described; and
there gave them his last blessing. And even as he blessed them, the
heavens were opened, and the Lord appeared, and in the presence of
their God, the children of Adam arose and blessed him, and called him
Michael, the Prince, the Archangel. The Lord also blessed Adam, saying:
"I have set thee to be the head--a multitude of nations shall come
of thee, and thou art a Prince over them for ever." So great was the
influence of this double blessing upon Adam, that though he was bowed
down with age, under the out-pouring of the Holy Ghost he predicted
what should befall his posterity, to their latest generations. Thus we
find the valley of Diahman a hallowed spot, made so because of these
sacred associations.
But all the interest concerning Diahman is not associated with the
past, it is connected with the future as well. For it is in this same
valley that the "Ancient of Days," Adam, will come and meet with his
posterity, when thousand thousands shall minister to him, and ten
thousand times ten thousand shall stand before him; here is where the
books will be opened and the judgment shall sit. Here, too, the Son of
Man will appear to this vast multitude, in the clouds of heaven, and
coming to the Ancient of Days, shall give to him dominion and glory,
and issue a decree that all people, nations and languages shall serve
and obey him; and his dominion shall be everlasting, and his kingdom
one that shall never be destroyed.[D]
[Footnote D: Daniel 7th chapter; see also Doc. & Cov. Sec. 107.]
Such were the scenes of the past enacted in the "Valley of Diahman:"
such are the splendid scenes to be enacted there in the future! No
wonder if Satan has contended with the saints for the possession of
this holy ground! Does not the fact of its being chosen as the place
where the Kingdom of God shall be established in power no more to be
destroyed, explain in part why there was such an effort on the part of
the powers of darkness to drive the saints away from it? And, again, do
not the very efforts made by Satan to drive away the saints, sustain
the words of the prophets that declare this to be holy ground?
On the evening of May 21st, 1838, a few days after the arrival of
Joseph's exploring party at Diahman, a council of the whole party was
called, and it was decided not to go farther north, but counsel the
people to settle at Diahman, and secure the land between there and Far
West. So rapidly did the saints gather to this place, that about one
month from the time it was selected, a stake of Zion was organized
there. John Smith, uncle of the Prophet, was chosen president; Reynolds
Cahoon and Lyman Wight were selected to be his counselors. A High
Council was also organized, and Vinson Knight was chosen acting Bishop
_pro tempore_.
CHAPTER XXXII.
THE FOURTH OF JULY, 1838.
The Fourth of July, 1838, is a memorable day in the history of Far
West. The saints had long been vexed by their enemies. They had seen
their homes destroyed, their helpless women and children driven into
the wilderness by cruel mobs, when the exiles could be traced by the
blood left in their tracks. They had been robbed of their possessions
and maltreated in their persons until they were driven almost to
desperation. They took advantage therefore of Independence Day to
declare their intentions no more to quietly submit to the outrages
perpetrated against them. Joseph Smith was president of the day; and
his brother Hyrum, vice-president; Sidney Rigdon, orator; and Reynolds
Cahoon, chief marshal. They marched in procession through the town and
at last formed a circle around a large excavation--one hundred feet
long by eighty wide--in the public square; and there, with appropriate
ceremonies, they laid the corner stones of the House of the Lord at
Far West. This was followed by speeches, music, prayers, reading the
Declaration of Independence, etc. Sidney Rigdon, orator of the day,
stirred with indignation in contemplating the sufferings the saints had
endured, allowed his eloquence to carry him beyond the limits of calm
wisdom, and many of the words spoken by him on that occasion, though
corrected by the Prophet Joseph, were later made use of by the enemies
of The Church, to the injury of the saints.
As an example of Elder Rigdon's unwise and intemperate language on the
occasion referred to, I quote the following paragraph from his speech:
Our cheeks have been given to the smiters--our heads to those who
have plucked off the hair. We have not only when smitten on one cheek
turned the other, but we have done it again and again, until we are
wearied of being smitten, and tired of being trampled upon. We have
proved the world with kindness, we have suffered their abuse, without
cause, with patience and have endured without resentment until this
day, and still their persecutions and violence do not cease. But from
this day and this hour we will suffer it no more. We take God and all
the holy angels to witness, this day, that we warn all men, in the
name of Jesus Christ to come on us no more for ever, for from this
hour we will bear it no more, our rights shall not be trampled upon
with impunity; the man, or the set of men who attempt it, do it at the
expense of their lives. And that mob that comes on us to disturb us,
it shall be between us and them a war of extermination; for we will
follow them until the last drop of their blood is spilled, or else
they will have to exterminate us, for we will carry the seat of war to
their own houses and their own families, and one party or the other
shall be utterly destroyed. Remember it then, all men. We will never
be the aggressors, we will infringe on the rights of no people, but
shall stand for our own until death. We claim our own rights and are
willing that all others shall enjoy theirs. No man shall be at liberty
to come into our streets, to threaten us with mobs, for if he does he
shall atone for it before he leaves the place, neither shall he be at
liberty to vilify and slander any of us, for suffer it we will not,
in this place. We therefore take all men to record this day, that we
proclaim our liberty this day, as did our fathers, and we pledge this
day to one another our fortunes, our lives, and our sacred honors,
to be delivered from the persecutions, which we have had to endure
for the last nine years or nearly that time. Neither will we indulge
any man, or set of men, in instituting vexatious law suits against
us, to cheat us out of our rights; if they attempt it we say woe unto
them. We this day, then, proclaim ourselves free with a purpose and
determination that never can be broken, no, never! No, never!! No,
never!!!--COLLECTION OF FACTS.--_Rigdon in Missouri, by J. M. Grant,
p._ 11.
CHAPTER XXXIII.
KIRTLAND CAMP.
It may not be inappropriate here to break the direct line of my
narrative, for the purpose of noticing events that are but indirectly
connected with the Missouri persecutions; and yet are peculiarly
characteristic of "Mormon" movements. The seventies that were in
Kirtland in the spring of 1838, met in the House of the Lord there,
and discussed the best method of removing the quorum to Missouri. It
was manifest both by vision and by prophecy, that they should go up
in a camp, pitching their tents by the way; and the liberty of going
with the camp was to be extended to those that were not seventies, on
the condition that they would comply with the rules of the camp. A
commission of seven, all seventies, was appointed to lead the camp; and
there were also appointed a chief engineer, a historian, and a general
treasurer. The camp was divided in companies of ten, with a captain
over each company. The rules governing "Kirtland Camp," as it is called
in Church history, were few, and smack of a primitive simplicity:
1. The engineer shall receive advice from the counselors (the
commission of seven) concerning his duties.
2. At four o'clock a. m., the horn shall blow for rising, and at twenty
minutes past four for prayers, at which time each captain of ten shall
see that the inmates of his tent are ready for worship.
3. The head of each division shall keep a roll of all his able-bodied
men to stand guard, in turn, as called for by the engineer; one half in
the former, the other half in the latter part of the night.
4. Each company of the camp is entitled to an equal portion of the milk
whether it owns the cows or not.
5. Appointed a herdsman for the camp, who was to call for the
assistance necessary to care of the stock.
6. Provided the camp should not travel more than fifteen miles a day,
unless absolutely necessary.
A company of two hundred and forty-nine males, and two hundred and
sixty-six females, a total of five hundred and fifteen souls, with
twenty-seven tents, ninety-seven horses, twenty-two oxen, sixty-nine
cows, camped about a quarter of a mile south of the Lord's House in
Kirtland, on the fifth of July, 1838; and the next day started for
Missouri. The journey was long and tedious; many difficulties were
encountered and numerous obstacles overcome. A spirit of murmuring was
frequently manifested, much sickness was in the camp, and because of
their disobedience, evil spirits plagued them by getting possession of
their bodies. At times they would camp by the way-side to rest their
jaded teams, when the brethren would generally get a small contract
of work to do; such as harvesting a field of grain, building fences
or making road. In this way they spent the summer in journeying to
Missouri, where they arrived late in autumn.
A company of saints organized in a similar manner, in Canada, under
the leadership of John E. Page, in their journey to Missouri met with
the camp from Kirtland, on Sunday the 12th of August, and John E. Page
preached to the Kirtland Camp. As they passed through the country they
received varied treatment at the hands of the people. At times they
were allowed to pass on in peace, and then threatened with violence;
and at times actually assaulted. Their toils and sufferings, their
faithfulness and rebellions, their rejoicings and sorrows, their
preaching the word in the wilderness, their hunger, fatigue, sickness,
deaths, and the final arrival of the travel-worn remnants of the camp
in Far West and Diahman would, if related in detail, make a long
interesting chapter, but we have not space to say more here.
CHAPTER XXXIV.
GALLATIN.
The sparsely settled counties of upper Missouri, as well as the newly
organized county of Caldwell, seemed to promise an asylum where the
exiles from Jackson and Clay Counties, and the gathering saints from
the East, could find peace and rest. But the illusion was soon to be
dispelled, the hope blighted. They were to receive another testimony
that the Church of Christ was still militant, and not triumphant; and
that the true disciple of Christ must endure patiently the fortunes of
that warfare.
Renewed hostilities with the Missourians began in this way: On the 6th
of August, 1838, an election was held at Gallatin, in Daviess County;
and the old settlers under the leadership of H. P. Peniston, made a
determined effort to prevent the "Mormons" from voting. Some of the
bullies among the Missourians persistently insulted the brethren, which
was endured patiently for a time; but when at last a drunken rough--one
Dick Welding--attempted to strike a brother by the name of Samuel
Brown, Perry Durphy caught his arm, and this was made an excuse by the
Missourians to begin a general assault.
The Missourians, although outnumbering the brethren, found themselves
overmatched and beat a hasty retreat to get arms. Among those who
fought hardest for his rights as an American citizen, and in the
defense of his brethren, was John L. Butler; and as soon as they
left, Butler called the brethren together and said: "We are American
citizens; our fathers fought for their liberty, and we will maintain
the same principles." Here he was interrupted by the county officials
who told the brethren that the whole disturbance was a premeditated
thing, to prevent them from voting, and requested them to withdraw, as
they feared it might end in bloodshed.
By this time the Missourians began to collect, armed to the teeth and
greatly reinforced; and as the brethren were unarmed, they retired to
their homes, collected their families and concealed them in the hazel
thickets. The rain fell in torrents through the night; the women and
children were lying on the ground, while the men guarded them.
Judge Morin, of Daviess County, some two weeks before the time of
election, had told Levi Stewart and others that there was a movement
on foot then to prevent the "Mormons" from voting; and advised them
if they went to the election at Gallatin to go armed, prepared to
assert their rights. The brethren, however, had not heeded the friendly
warning, and went to the polls unarmed, with the result above stated.
The report of the trouble at Gallatin which reached Far West was
very much exaggerated. It stated that three of the brethren had been
killed, and were refused burial, and that the people of Daviess County
were arming to drive the saints from their homes in Diahman. Upon the
reception of the report, the Prophet Joseph, his brother Hyrum, and
other leading men started for the settlement of the saints, their
company increasing on the route, by brethren living between Far West
and Diahman joining them. The company arrived at the house of Lyman
Wight, and there learned the truth in relation to the Gallatin trouble.
The whole country was in an uproar, in which ministers of the gospel
and county officials joined; and by their connection with it made the
disturbance formidable.
The whole company that had come with Joseph from Far West rode over to
a spring on the prairie, a short distance from Wight's house, and a
committee called upon Judge Adam Black, the justice of the peace for
that district, and judge-elect for the county, to learn if he justified
the course of the proceedings at Gallatin, on the part of the old
settlers; to which he replied he did not. As he was a justice of the
peace, they desired to know if he would administer the law justly and
not join the mob. The question was put to him because rumor had it
that he was connected with the mob element. He replied that he would
administer the law fairly, and consented to give a statement in writing
to that effect, and also denied having any connection with the mob. As
this occurrence at Black's residence was made the excuse for commencing
those hostilities which terminated so disastrously to the saints, I
give Black's agreement in full--orthography and capitalization as in
the original:
I, Adam Black, a justice of the Peace of Davies county do here by
Sertify to the people, coled Mormin, that he is bound to suport the
Constitution of this State, and of the United States, and he is not
attached to any mob, nor will he attach himselff to any such people,
and so long as they will not molest me, I will not molest them. This
the 8th day of August, 1838.
ADAM BLACK J. P.
While the judge-elect was making out this, to him, weighty document,
Mrs. Black was chastising the brethren with the valor of her tongue, in
a manner that, doubtless, would have made the ancient Xantippe green
with envy. After securing this agreement of peace from Judge Black,
the company returned to Wight's, where they met some citizens from
Millport, and arranged to hold a conference the next day at noon with
the principal men of Daviess County. Among those who attended that
meeting, the day following, were Joseph Morin, State senator-elect;
John Williams, State representative-elect; the clerk of the circuit
court and others. Those men, and the principal elders of The Church,
entered into a solemn agreement to preserve each other's rights, and
stand in each other's defense. If men in the respective parties should
do wrong, they were not to be upheld or screened from justice by their
friends; but must be delivered up to be dealt with according to law and
justice.
But like some hardened sinner, who "even in penance will plan sins
anew," so with the Missourians; while some of their leading men were
entering into covenants of peace, others of them were planning the
destruction of the saints. The very day following the agreement of
peace referred to, Wm. P. Peniston, who had incited the mob disturbance
at the Gallatin election, went before the circuit judge, Austin A.
King, and made out a complaint against Joseph Smith, Lyman Wight and
others, accusing them of having surrounded the house of Adam Black,
and under threats of immediate death, compelled him to sign a most
disgraceful paper; also that the same men and their followers had
threatened to take his life on sight, and the same threat extended to
others. He claimed that the body of men following Joseph Smith numbered
some five hundred, that they were armed, and that their actions were
of a highly insurrectionary character, and that their object was to
intimidate and drive from the county all the old citizens, and possess
themselves of their lands, or to force such as would not leave to
accept their measures and submit to their dictation. In the latter part
of the month, Adam Black, himself, swore out a complaint to the same
effect; adding that the "Mormons" would not submit to the law.
As soon as it was heard that Joseph Smith and a body of followers
had gone armed into Daviess County to inquire about their friends, a
committee of Ray County citizens came up to Far West to inquire into
the reasons of such a movement. A meeting was called and a committee
appointed to give the committee from Ray all the information required.
Joseph's movements were watched very closely. On the occasion of his
returning from a visit to a company of saints camped on the forks of
Grand River, between thirty and forty miles from Far West, he and the
small company of brethren with him were chased some distance by a body
of armed men, but they escaped.
It was reported that Joseph would not submit to civil process, that he
defied the law. A charge had been trumped up in Daviess County against
him, for going there in arms to inquire about the Gallatin election
troubles, and on the morning of the 13th of August the sheriff of
Daviess County and Judge Morin called upon Joseph and informed him that
they had a writ for his arrest. Joseph expressed his willingness to
be tried, but as the people of Daviess County were very much--though
unjustly--exasperated at him, he wished to be tried in his own county,
and the laws gave him that right. Upon this insistence the sheriff
refused to serve the warrant, and he said he would see Judge King about
it. Joseph agreed to remain at home until his return; which he did.
On his return the sheriff informed the Prophet that he was out of his
jurisdiction.
The excitement which had been aroused, however, could not be abated.
On the contrary, it spread into surrounding counties and its intensity
increased.
CHAPTER XXXV.
BOGGS IN ACTION--DEFENSE CONSTRUED INTO OFFENSE.
This excitement in Daviess and surrounding counties, and the Indian
difficulties which were threatening about the same time, induced
Governor Boggs [A] to send an order to Gen. David R. Atchison, third
division of Missouri militia, ordering him to raise within the limits
of his district, four hundred mounted men, armed and equipped as
infantry or riflemen, to be held in readiness to quell disturbances
arising either from the excitement concerning the "Mormon" troubles, or
Indian outbreaks. This order was dated August 30, 1838.
[Footnote A: This was Lilburn W. Boggs who, during the troubles in
Jackson County, was lieutenant-governor of the State, and who not only
quietly looked on and saw the saints driven from their homes by mob
violence, but secretly aided and encouraged the mob in its atrocities.]
In order to show his willingness to honor the law, Joseph, under the
counsel of General Atchison, under whom and General Doniphan, Joseph
and Sidney Rigdon were studying law, volunteered to be tried for going
armed into Daviess County before the circuit judge, Austin A. King.
The judge was notified of Joseph's action, and the place selected for
trial was the house of a Brother Littlefield, about fifteen miles north
of Far West, where the little village of Winston is now located. But
as the plaintiff, Wm. P. Peniston, failed to put in an appearance, the
trial was postponed until the next day, to take place at the house of
a Mr. Raglin, one of the chief mobocrats. The result of the trial was
that Joseph and Lyman Wight were bound over in a five hundred dollar
bond to appear at the next session of the district court; though Judge
King afterwards said nothing worthy of bonds had been proven against
them.
The leaders of the mob had sent out representatives into the
surrounding counties, asking the people to join them in driving the
"Mormons" from the State. They were usually successful in getting
assistance, but when the people of Chariton County were appealed
to they determined to proceed carefully, and very wisely sent two
delegates to Caldwell and Daviess counties, to make inquiries as to the
cause of the excitement. These men were at Joseph's trial before Judge
King, and at its close accompanied him and his party to Far West, where
the information they received convinced them that there was no occasion
for the people of Chariton County to join with the surrounding counties
in an effort to drive the saints from their homes. Chariton County is
due east of Caldwell, with Carroll and Livingston intervening.
The whole country was in a state of intense excitement, and so many
wild rumors were afloat, that it was difficult to determine just what
the situation was. The brethren, however, were very active in moving
from point to point, wherever there was a threatened attack upon their
people. Hearing that a wagon load of arms and ammunition was _en route_
from Richmond to the mob infesting the vicinity of Diahman, Captain
Wm. Allred took a company of ten mounted men and started to intercept
the transport. They found the wagon broken down, and the boxes of guns
concealed near the roadside in the tall grass; but no one was in sight.
Shortly after this party had discovered the arms, they saw moving over
the prairie, from the direction of the mob's camp, two horsemen and
behind them a third man driving a team. These parties came up to the
broken down wagon and were arrested by Captain Allred, by virtue of
a writ he held for them issued by the civil authorities of Caldwell
County. The prisoners and the guns were taken to Far West, and after an
examination before Albert Petty, justice of the peace, they were held
to bail for their appearance at the next term of the circuit court. The
names of these parties were, J. B. Comer, held as principal, and Wm. L.
McHoney and Allen Miller as being in the employ of Comer, engaged in
furnishing a mob with arms for an illegal purpose.
Judge King was informed of the arrest of these men, and his advice was
asked as to what disposal should be made of the prisoners. He replied
that the prisoners must be turned loose and treated kindly. He had
no advice to give about the guns, and was at a loss to know how to
account for them being in the possession of Comer, as they belonged to
government, and had been in the custody of Captain Pollard, living in
the vicinity of Richmond. I have already related how the prisoners were
held to bail. The guns were distributed among the brethren to be used
in self-defense. A few days afterwards the prisoners were delivered up
to Gen. A. W. Doniphan; and forty-two stands of the firearms were also
collected and delivered to him.
The mob took a number of the brethren prisoners, and sent word to Far
West and other settlements that they were torturing them in the most
inhuman manner, by this means, doubtless, seeking to provoke the saints
to some act of cruelty upon their enemies that might fall into their
power, and thus give the mob an excuse for assaulting and driving the
"Mormon" community from the State.
All parts of the State were flooded with the falsehoods about "Mormon"
atrocities and cruelties--cruelties which never occurred. A bitter
prejudice, however, was manufactured against the saints, and people
generally believed the "Mormons" were capable of all the crimes known
to hardened, sinful wretches; and that they were unfit to live.
In the meantime, the militia Governor Boggs had ordered to be held
in readiness, was mustered into service. Under the direction of Gen.
Doniphan six companies of fifty men each were collected and armed from
the militia of Clay County, and at once marched into the vicinity of
Diahman. Here Doniphan found the citizens of Daviess and surrounding
counties to the number of two or three hundred under arms, and
commanded by Dr. Austin, from Carroll County. They claimed to have
collected solely for the purpose of defending the people of Daviess
County against the "Mormons." Doniphan read to them the order of his
superior officer, General Atchison, to disperse, but this they refused
to do.
"I had an interview," said Doniphan, "with Dr. Austin, and his
professions were all pacific. But they (Austin's men) still continued
under arms, marching and counter marching." The general also visited
the encampment of the brethren under the command of Colonel Lyman
Wight. Doniphan's report says: "We held a conference with him, and he
professed entire willingness to disband, and surrender up to me every
one of the 'Mormons' accused of crime; and required in return that the
hostile forces collected by the other citizens of the county, should
also disband." As they refused to obey the order to disband, the safety
of the brethren and their families required that they should continue
under arms; and General Doniphan took up a position between the two
opposing forces, hoping that if the parties were kept apart, in a few
days they would disband without coercion.
In the course of two or three days General Atchison arrived with a
body of militia from Ray County. He at once ordered the citizens
from the surrounding counties to repair to their respective homes, a
movement they began to make with many signs of reluctance. Only about
one hundred of them obeyed the order. Atchison reported to Governor
Boggs, that he had received assurance from the "Mormons" that all those
accused of a violation of the laws would be in for trial the very day
on which his report was dated--the 17th of September, 1838. "And," says
the report, "when that is done, the troops under my command will be no
longer required in this county, if the citizens of other counties will
retire to their respective homes."
A day or two after this report, Atchison succeeded in disbanding the
mob forces; and the brethren against whom charges were trumped up
appeared before a court of inquiry and entered into bonds to appear
at the next session of the circuit court. This much having been
accomplished, Atchison thought it no longer needful to keep his whole
force of militia in the field, hence he dismissed all his forces except
two companies, which were left in the vicinity, under the command of
Brigadier-General H. G. Parks. In reporting these latter movements to
the governor, Atchison says in conclusion:
The "Mormons" of Daviess County, as I stated in a former report, were
encamped in a town called Adam-ondi-Ahman, and they are headed by
Lyman Wight, a bold, brave, skillful, and I may add, a desperate man;
they appear to be acting on the defensive, and I must further add,
gave up the offenders with a good deal of promptness. The arms taken
by the "Mormons" and the prisoners were also given up upon demand with
cheerfulness.
The forces, then, which had been called out by order of General
Atchison were disbanded, except the two companies that were left under
the command of General Parks. Parks and these men remained in the
vicinity of Diahman, watching both "Mormons" and Gentiles, assisting
in serving civil process, and reporting occasionally to his superior
officers. As these reports come from a source that is other than a
"Mormon" one, he is a witness to the uprightness of the acts of the
"Mormon" people at that time of considerable importance; and this
must be our excuse for inserting several extracts from his official
reports. In a report which Parks made to Governor Boggs, on the 25th of
September, occurs the following:
Whatever may have been the disposition of the people called "Mormons"
before our arrival here, since we have made our appearance, they have
shown no disposition to resist the law or of hostile intentions. There
has been so much prejudice and exaggeration concerned in this matter,
that I found things entirely different from what I was prepared to
expect. When we arrived here, we found a large body of men from the
counties adjoining, armed and in the field, for the purpose, as I
learned, of assisting the people of this county against the "Mormons,"
without being called out by the proper authorities.
In the meantime, a committee of old citizens had agreed to meet with a
committee appointed by the saints in Daviess County, for the purpose
of making arrangements for either buying the property of the saints,
or of selling theirs to the brethren. Speaking of this committee in a
postscript to the above report, Parks says: "I received information
that if the committee do not agree, the determination of the Daviess
County men is to drive the 'Mormons' with powder and lead."
Two days later than the date of Parks' report, General Atchison wrote
to the governor, saying:
The force under General Parks is deemed sufficient to execute the laws
and keep the peace in Daviess County. Things are not so bad in that
county as represented by rumor, and in fact from affidavits. I have no
doubt your Excellency has been deceived by the exaggerated statements
of designing or half crazy men. I have found there is no cause of
alarm on account of the "Mormons;" they are not to be feared; they are
very much alarmed.
These statements, accompanied by the former statements of Atchison and
Doniphan, which said the "Mormons" were only acting on the defensive,
and had surrendered the arms they had taken from the mob, together with
the prisoners, with promptness and cheerfulness, prove that the saints
in collecting and arming were merely acting in self-defense, and not
with any desire to outrage the laws or injure the Missourians.
CHAPTER XXXVI.
DE WItt.
Dr. Austin, of Carroll County, who had commanded the mob forces about
Diahman, being compelled to disband his forces, at least part of
them, he esteemed his force insufficient to drive out the brethren
from Diahman; so he conceived the idea of striking a blow in another
quarter. In the south-east part of Carroll County, about fifty miles
south-east of Far West, and near the point where Grand River empties
into the Missouri, is the little settlement called De Witt. Here in the
autumn of 1838, a number of the saints were located, quite a number
of whom had come from Ohio during the summer of 1838, and were still
camped in their wagons and tents. It was to this smaller and weaker
settlement that the gallant(!) Dr. Austin lead the remainder of his mob
forces, after about one hundred of his original number had returned to
their homes in obedience to the orders of General Atchison.
At various times through the summer the mob had threatened the saints
in and around De Witt, but it was not until the 20th of September that
any serious demonstration of mob violence occurred. On that day about
a hundred, perhaps a hundred and fifty men, rode into the settlement
and threatened the people with death if they did not agree at once to
leave the State, but after some deliberation, they gave them until the
1st of October in which to make their departure. The action of the mob
was promptly reported to the governor, and he was asked by the saints
to take such steps as would put a stop to all lawless proceedings. The
petition making this prayer was signed by over fifty of the brethren
living at De Witt, but the governor gave no heed to their prayers for
the suppression of lawlessness.
The saints at De Witt of course paid no attention to the demand of the
mob made on the 20th of September, that they leave the State by the
first of October. So, on the 2nd of that month, early in the morning,
about fifty men rode into De Witt and began firing upon the peaceful
inhabitants of the place. Henry Root made out an affidavit to the
foregoing effect, and at once went to General Parks with it, who was
still in the vicinity of Diahman with his two companies of militia.
Leaving Colonel Thompson in command at Diahman, General Parks at once
ordered two companies of militia under the command of Captains Bogart
and Houston to arm and equip, as the law directed, with six days'
provisions and fifty rounds of powder and ball. With these companies
he marched for De Witt. Just before leaving he sent a messenger to a
Colonel Jones, of Carroll County, to call out three companies of the
militia and join him at Carrollton, the county seat of Carroll County.
This order, however, was ignored.
In his report to General Atchison, General Parks says that when he
arrived at De Witt he found the place surrounded by Dr. Austin's
men, to the number of some three hundred, provided with a piece of
artillery ready to attack the "Mormons" gathered in De Witt. But he
expressed the opinion that the "Mormons" could beat Austin even if he
had five hundred troops. In the meantime his own forces were mutinous,
and refused to act against the mob; hence he had sent word to General
Doniphan to raise companies from Platte, Clay, and Clinton counties, as
he had no faith that troops ordered from Livingston and other counties
would come.
During the time that trouble was threatened at Diahman, which for
the time was happily suppressed by General Atchison, Governor Boggs,
in addition to the militia ordered out under Atchison, Doniphan and
Parks, had directed General S. D. Lucas, of the fourth division of
the Missouri militia, to march with four hundred men to join General
Atchison at Diahman. Orders similar in their nature were issued to
Major-Generals Lewis Bolton, John B. Clark and Thomas D. Grant. But the
success of General Atchison in scattering the mob forces about Diahman
led to the disbanding of the militia under the generals just named.
This apparently was not relished at all by S. D. Lucas, who, it will
be remembered, took an active part in connection with Governor Boggs
against the saints in the Jackson County troubles. Hearing of the
difficulty arising at De Witt, he thought it another opportunity to
strike a blow at the defenseless people he before had assisted in
murdering and driving from their homes. He passed down the Missouri
River, near where De Witt was located, about the time the actual
hostilities began there, and reported the situation to Governor Boggs,
and in concluding his letter he says:
If a fight has actually taken place, of which I have no doubt, it will
create excitement in the whole of upper Missouri, and those base and
degraded beings (the "Mormons") will be exterminated from the face
of the earth. * * * It is an unpleasant state of affairs. The remedy
I do not pretend to suggest to your Excellency. My troops were only
dismissed subject to further orders, and can be called into the field
at an hour's warning.
While Lucas pretended in the above not to suggest a remedy to the
governor, he really does so, and plainly offers to carry out the plan.
General Lucas says: "Those base and degraded beings (the saints) will
be exterminated from the face of the earth," and then follows that
statement up by saying that his troops, amounting to four hundred, had
only been dismissed subject to further orders, and could be called out
at an hour's warning! This act on the part of Lucas was in reality a
suggestion to Governor Boggs to exterminate the saints, and an offer
on his part to do the job, if he only had orders to call out the men
he had but a few days before disbanded. The circumstance is the more
significant since his covert suggestion was subsequently acted upon by
Governor Boggs.
The people of Chariton County were again asked to assist against the
"Mormons," this time to drive them from De Witt; and again the people
of that county held a public meeting on the question, and sent a
committee of two to inquire into the situation and report. As their
report is a complete vindication of the action of the saints in this
instance, I make an extract from it:
We arrived at the place of difficulties on the fourth of October,
and found a large portion of the citizens of Carroll and adjoining
counties assembled near De Witt well armed. We inquired into the
nature of the difficulties. They said there was a large portion of the
people called "Mormons," embodied in De Witt, from different parts
of the world. They are unwilling for them to remain there, which is
the cause of their waging war against them. To use the gentleman's
language, they are waging a war of extermination, or to remove them
from the said county. We also went into De Witt, to see the situation
of the "Mormons." We found them in the act of defense begging for
peace, and wishing for the civil authorities to repair there and
as early as possible settle the difficulties between the parties.
Hostilities have commenced, and will continue until they are stopped
by the civil authorities.
As soon as word was brought to Joseph that the saints were shut up by
mob forces in De Witt, he at once started for the scene of the trouble
to allay, if possible, the excitement among the people. He had some
difficulty in getting there, as the mob had all the roads strongly
guarded, and allowed neither ingress nor egress to the place they were
actually besieging. But by going unfrequented roads and through the
woods, he arrived at the besieged town, and found the saints surrounded
by a host of their enemies, with their provisions nearly exhausted, and
no prospects of obtaining more.
The first thing Joseph did on his arrival was to talk with several
gentlemen of respectability and of good standing in the neighborhood,
and who were not connected with The Church, but who had witnessed the
proceedings of the mob against the saints, and now offered to make
affidavits respecting the treatment the saints had received at the
hands of the mob forces, and their present perilous situation; and
further offered to send a messenger with these papers, and lay the
case before the governor. Their proposition was gladly accepted. The
affidavits were made out, and a Mr. Caldwell dispatched at once with
them to the governor. Instead of sending the people of De Witt any hope
of relief, however, the governor said to Mr. Caldwell:
_The quarrel is between the "Mormons" and the mob, and they can fight
it out._
This was the death blow to all hopes that had been entertained of
receiving relief from the governor when the case should be fairly
presented to him. Following close upon this answer that was returned
from the chief executive, General Parks sent word to the besieged
saints, that his troops under Captain Bogart had mutinied, and in order
to prevent them joining the mob he was under the necessity of drawing
them away. This act of course turned the people of De Witt over to the
tender mercy of the mob led by Dr. Austin, Major Ashley, a member of
the State legislature, and Sashiel Woods, a Presbyterian minister.
The saints were hopelessly shut up in De Witt. If their stock wandered
outside of the immediate settlement it was shot down by the mob; and if
the people went to the outskirts in search of food, they too became the
targets of their merciless enemies. Provisions were exhausted, and some
of the brethren died of exhaustion and starvation, while all were worn
out with constantly watching the movements of their enemies. In this
extremity the saints were advised by some of the prominent non-"Mormon"
citizens in the vicinity of De Witt to leave that county, and they
would be paid for all their losses, Henry Root and David Thomas having
secured a promise of the mob that if the "Mormons" would leave De Witt,
they should not be molested while doing so. The saints were compelled
to accept these terms, and a committee was appointed to appraise the
property of the "Mormons." The names of two of this committee are all
that have been preserved--Judge Erickson and Major Florey. The only
property that was appraised, however, was the real estate; the personal
property the saints had lost, and the stock that had been shot down by
the mob and upon which they had fed, was not taken into account at all.
The saints gathered up what teams and wagons they had left, and placing
the sick, the aged and infirm, together with what personal property
they could take with them, they left their fields and their homes in
the hands of their enemies, and wended their slow way over the prairie
in the direction of Far West. Ever and anon as they looked back with
mournful glance in the direction of De Witt, they could see the smoke
ascending heavenward from some of their burning homes. That was a
dreary march to Far West. They were continually harassed by gangs of
the mob who followed them, and others that they met in going to the
appointed rendezvous in the vicinity of De Witt. Several brethren
died on the way, and had to be buried without coffins, under the
most sorrowful circumstances. One sister, who had not recovered from
child-birth, through the exposure consequent upon being compelled to
leave a comfortable home, died and was buried in a grave bordering
the banks of a beautiful stream. The company arrived among their
awe-stricken brethren and sisters at Far West on the 12th of October.
CHAPTER XXXVII.
MILLPORT.
No sooner had the saints departed from De Witt than the Presbyterian
preacher, Woods, called the mob that had infested that settlement
together, and in a speech of frenzied hate he suggested that they
proceed at once to Daviess County and assist their friends in driving
the "Mormons" from their homes in that county, as they had already
done in Carroll County. He assured them the civil authorities would
not interfere to defend the "Mormons," and they could get possession
of their property just as well as not. He reminded them that the
land sales would soon come off, and if they could but get rid of
the "Mormons" they could secure all the lands they would want. To
appreciate the force of this part of the preacher's appeal to the
mob, the reader must remember that the whole country was wild on land
speculations, and that some of the saints were badly tinctured with it,
as explained in a previous chapter. The speech had the desired effect,
and forthwith the entire body with their cannon started for Daviess
County.
While these events were transpiring in Carroll County, Cornelius
Gilliam, who, it will be remembered, called upon Zion's Camp at Fishing
River several years before, had been engaged in raising a mob in Platte
and Clinton counties to accomplish the same object that Parson Woods
and his mob had in view. General Doniphan learned of these movements,
both on the part of Gilliam and Woods, and sent word to Joseph Smith
that a body of eight hundred men were moving upon the settlement of his
people in Daviess County. He gave orders for a company of militia to be
raised at Far West and marched at once into Daviess County, to defend
those who were threatened, until he could raise the militia in Clay and
adjoining counties to put down the insurrection. Accordingly a company
of one hundred militia-men were gotten in readiness to march into
Daviess County. The command was given to Colonel Hinckle and he started
for Diahman.
After General Parks had left the vicinity of De Witt with his mutinous
militia, he returned to Diahman, where he had left Colonel Thompson in
command, and resumed control of affairs in that section.
The mob about Diahman, hearing of the fate of De Witt, and learning
of the approach of that mob and the efforts of Gilliam in the same
direction, became bolder, and at once began to threaten the saints
and burn some of their houses and stacks of hay and grain. These
depredations were committed chiefly at a place called Millport, a short
distance from Diahman. The house of Don Carlos Smith was burned down,
after being plundered, and his wife with two helpless babes were driven
out into the night. She made her way to Diahman, carrying her children
and having to wade Grand River where the stream was waist deep.
The next day General Parks passed the ruins of this house, belonging
to Don Carlos Smith, who was then on a mission in Tennessee, and it
seemed to arouse within him a just indignation. He at once went to the
house of Lyman Wight and gave him orders to call out his companies of
militiamen--Wight holding a colonel's commission in the fifty-ninth
regiment of the Missouri militia, commanded by General Parks--and
gave him full authority to put down mobs wherever he should find them
assembled. He said he wished it distinctly understood that Colonel
Wight had full authority from him to suppress all mob violence. The
militia that Colonel Wight called out was divided into two companies;
one company, consisting of about sixty men, was placed under the
command of Captain David Patten, and the other of about the same number
was commanded by Wight in person.
Captain Patten was ordered to go to Gallatin and disperse the mobs
that were reported to be in that vicinity, while Wight and his company
started for Millport.
When Patten's company came in sight of Gallatin, he found a body of
the mob, about one hundred strong, who were amusing themselves by
mocking and in various ways tantalizing a number of the saints whom
they had captured. Seeing the approach of Patten's men, and knowing
the determination of the leader, the mob broke and ran in the greatest
confusion, leaving their prisoners behind them.
On his march to Millport, Colonel Wight found the whole country
deserted by the mob which had infested it, and their houses in flames
or in smoldering ruins. The mob having learned that General Parks had
ordered out Wight's companies of militia, was seized with sudden fear
and swore vengeance, not only upon the "Mormons," but upon Generals
Parks and Doniphan as well. To accomplish this purpose, they had loaded
up their most valuable personal effects and setting fire to their log
huts, they sent runners throughout the State with the lying report
that the "Mormons" had "riz" and were burning the houses, destroying
property, and murdering the old settlers.
CHAPTER XXXVIII.
CROOKED RIVER.
That was a cunning piece of diabolism which prompted the mob of Daviess
County to set fire to their own huts, destroy their own property
and then charge the crime to the saints. It was an act worthy of an
incipient Herod. But it was not without a precedent in Missouri. Two
years before that, something very similar occurred in Mercer County,
just north-east of Daviess. In June of the year 1836, the Iowa Indians,
then living in St. Joseph, made a friendly hunting excursion through
the northern part of the state, and their line of travel led them
through what was known as the Heatherly settlement, in Mercer County.
The Heatherlys, who were ruffians of the lowest type, took advantage
of the excitement produced by the incursion of the Indians, and
circulated a report that they were robbing and killing the whites,
and during the excitement these wretches murdered a man by the name
of Dunbar, and another man against whom they had a grudge, and then
fled to the settlements along the Missouri River, representing that
they were fleeing for their lives. This produced great excitement in
the settlements in the surrounding counties; the people not knowing at
what hour the Indians might be upon them. The militia was called out
for their protection; but it was soon ascertained that the alarm was a
false one. The Heatherlys were arrested, tried for murder, and some of
them sent to the penitentiary.
This circumstance occurring only two years before, and in a county
adjacent to Daviess County, doubtless suggested the course pursued by
the mob in burning their own houses--chiefly built of logs--and fleeing
to all parts of the State with the report that the "Mormons" had done
it, and were murdering and plundering the old settlers. These false
rumors spread by the mob, were strengthened in the public ear by such
men as Adam Black, Judge King of Richmond, and other prominent men who
were continually writing inflammatory communications to the governor.
The citizens of Ray County called a public meeting and appealed to the
governor to protect the people of upper Missouri from the "Mormons,"
whom they termed a "fearful body of thieves and robbers." It seemed as
if the very prince of lies and all his hosts had suddenly broken loose,
and sought to overwhelm the saints with a flood of falsehood. It was
at this particular crisis that Thomas B. Marsh, the president of the
Twelve Apostles, and Orson Hyde, one of the members of the same quorum,
fled to Richmond and there testified to the most wicked falsehoods,
calculated to bring destruction upon their former brethren. Thomas B.
Marsh made an affidavit before Henry Jacobs, a justice of the peace, at
Richmond, of which the following is an extract:
They have among them (the "Mormons") a company consisting of all that
are considered true "Mormons," called Danites, who have taken an oath
to support the heads of The Church in all things, whether right or
wrong. I have heard the Prophet say that he would yet tread down his
enemies, and walk over their dead bodies; that, if he was not let
alone, he would be a second Mohammed to this generation, and that
he would make it one gore of blood from the Rocky Mountains to the
Atlantic Ocean.
To this Marsh swore, and Hyde corroborated by affidavit, saying that he
knew part of it to be true, and he believed the other.[A]
[Footnote A: It may be as well to say here that some time after this,
when the clouds of hatred that at this time threatened the saints
with destruction had drifted aside, and these men had time to reflect
upon the terrible wickedness of their action, Orson Hyde, in tears,
came back to the people he sought to destroy, and humbly begged
to be restored to his position. And having manifested a spirit of
repentance, he was received back into his place, went on a mission to
Jerusalem, and for many years labored faithfully for the advancement
of The Church. Thomas B. Marsh, after leading a vagabond life for
years, with the brand of Judas upon his brow, and the gnawing of the
worm that never dies at his heart, when the saints had weathered the
storms of persecution not only in Missouri but also in Illinois as
well, and their lives had fallen in the pleasant valleys of the Rocky
Mountains, he too, a mere wreck of his former self, weak and driveling
and childish; broken down in health and spirits, came humbly bending to
the people upon whom he had sought to bring ruin, and begged--humbly
begged, the privilege of ending his days in their midst. He arose in a
congregation where thousands were congregated, referred to his wrecked
condition, and told them it was the effect of apostasy, and warned all
against walking in the path which he had trod to his infinite sorrow.
His life furnishes a sad page in the history of the Latter-day Saints.
He fell as Judas fell, and as Judas failed to stay the work of God in
his day, so Marsh failed to break down God's work in these last days:
he succeeded only in bringing upon himself the ruin and shame he tried
to bring upon The Church.]
Since in this statement made by Thomas B. Marsh and Orson Hyde
the "Danites" are spoken of, and as much has been said of this
organization, and many false statements made over and over again,
accusing The Church of having such an association as described by Marsh
and Hyde, I here give in brief an account of that organization so far
as The Church knows anything in relation to it.
A Doctor Sampson Avard joined The Church a short time previous to the
apostasy of Marsh and Hyde. He was one of those restless, ambitious
men who desire to become great, and lord it over their fellow men.
Possessing neither the intelligence nor the integrity to rise to
positions of honor and trust in The Church by open, fair means, he
resolved to become a leader by craft and villainy. He employed the art
of flattery in his conversations with the brethren, appointed frequent
meetings at his own house which was guarded by one or more of his
trusted associates, who would give him a sign if any one approached
whom he had not trusted. With an air of mystery he would intimate that
he had been appointed by the heads of The Church to accomplish some
important work of a secret character, and at last put those whom he had
won by his flattery, under an oath of eternal secrecy, not to reveal
anything that he should communicate to them.
By these means he continued to enlarge his band, which he named _The
Danites,_ claiming of course that it was a very ancient order or
society. He gave to them certain secret signs by which members of the
band could recognize each other either day or night. He gave them to
understand that he had authority from the heads of The Church for
what he was about to do. He then proceeded to organize his men into
companies of tens and fifties, placing a captain over each. Up to this
time Avard had never intimated that anything unlawful or contrary to
the spirit of the gospel was to be carried out. But now that he had
the companies organized and all under an oath of secrecy, he thought
he could with safety let the mask fall. After instructing the men as
to what their duties were under their several captains, he took the
captains into a secluded place and there told them they would soon be
permitted to go among the Gentiles and take their property as spoil,
and by robbing and plundering the Gentiles, they were to waste them
away and with the property thus confiscated build up the Kingdom of
God. If any of the band were recognized by their enemies, "who could
harm them?" he asked: "for," said he, "we will stand by each other, and
defend one another in all things. If our enemies swear against us, we
can swear also." At this point some of the brethren expressed surprise,
in fact, astonishment. But Avard continued by saying:
As the Lord liveth I would swear to a lie to clear any of you; and if
this would not do, I would put them or him under the sand as Moses did
the Egyptian. * * * And if any of us transgress, we will deal with him
amongst ourselves. And if any one of this Danite society reveals any
of these things, I will put him where the dogs cannot bite him.
This lecture of the doctor's revealed for the first time the true
intent of his designs, and the brethren he had duped suddenly had
their eyes opened, and they at once revolted and manfully rejected his
teachings. Avard saw that he had played and lost, so he said they had
better let the matter drop where it was. As soon as Avard's villainy
was brought to the knowledge of the president of The Church he was
promptly excommunicated, and was afterwards found making an effort to
become friends with the mob, and conspiring against The Church.
This is the history of the Danite band, "which," says the Prophet
Joseph, "died almost before it had an existence."
And now I return to the main line of my narrative. Captain Bogart, who,
it will be remembered, held a command in the militia under General
Parks, both in the operations about Diahman and before De Witt, and who
on one occasion manifested a determination to mutiny and join the mob,
was one of the bitterest enemies the saints had, and the most active of
the mob. On the twenty-fourth of October, 1838, he, with about forty
of his followers, called at the house of a Brother Thoret Parsons who
lived on the east branch of Log Creek southeast of Far West. He warned
Parsons to leave by ten o'clock the next day and remarked that he
expected to give Far West "hell" before noon the next day; provided he
was successful in joining his forces with those of Niel Gilliam who
would camp that night six miles west of Far West, and that he himself
should camp that night on Crooked River. A messenger was dispatched at
once with this information to Far West, and Parsons followed the mob to
watch their movements.
The day on which this occurred Joseph Holbrook [B] and a Brother
Judith were watching the movements of a small detachment of Bogart's
men, and saw eight of them enter the house of a Brother Pinkham, where
they took three prisoners and four horses, together with some arms and
food; and warned the old gentleman Pinkham to leave the State at once
or they "would have his d--d old scalp." This detachment then started
to join Bogart's main company, and Holbrook and Judith started for
Far West. They arrived there near midnight and reported what they had
seen in the vicinity of the mob's encampment. The blast of the trumpet
and the roll of the drum soon brought together a large crowd of men
to the public square. Men slept very lightly in those days, as they
had to be constantly on hand to repel the attacks of their enemies.
The men had been assembled by order of Judge Higbee, and he requested
Lieutenant-Colonel Hinkle to raise a company to disperse the mob, and
rescue the prisoners. Volunteers were called for, and in a few minutes
seventy-five men had answered the call and were placed under the
command of David W. Patten, who it will be remembered held a captain's
commission in the state militia. He was also a member of the quorum of
the Twelve.
[Footnote B: This was Judge Holbrook, late of Bountiful, Davis County,
Utah.]
The company marched out some distance from Far West, where it halted,
and the body was divided into three divisions, the commands of which
were given to David W. Patten, James Durphy, and Charles C. Rich, the
whole being under the direction of David W. Patten. The march to the
scene of action is thus described by one of the company:
The night was dark, the distant plains far and near were illuminated
with blazing fires, immense columns of smoke were seen rising in
awful majesty, as if the world was on fire. This scene of grandeur
can only be comprehended by those acquainted with scenes of prairie
burning, as the fire sweeps over millions of acres of dry grass in
the fall season, and leaves a smooth, black surface divested of all
vegetation. The thousand meteors blazing in the distance like the
camp fires of some war hosts, threw a fitful gleam of light upon the
distant sky, which many might have taken for the Aurora Borealis.
This scene, added to the silence of midnight, the rumbling sounds of
the trampling steeds over the hard surface of the plain, the clank of
the swords in their scabbards, the occasional gleam of bright armor
in the flickering firelight, the gloom of surrounding darkness, and
the unknown destiny of the expedition, or even the people who sent it
forth; all combined to impress the mind with deep and solemn thoughts,
and to throw a romantic vision over the imagination, which is not
often experienced except in the poet's dreams, or in the wild imagery
of sleeping fancy.[C]
[Footnote C: Autobiography of Parley P. Pratt, ch. 21.]
The mob were encamped in a bend of Crooked River near the line of
Caldwell and Ray counties, and I should judge all of fifteen miles
directly south of Far West. The stream here lies imbedded in a deep
ravine, in fact this may be said of all the streams in this part of
Missouri. There has been but little disturbance of the earth's crust
in this locality, and the streams, having run in their present course
for ages, perhaps ever since our Father Adam and the patriarchs dwelt
in the land, have worn their channels deep. At any rate, at the place
where the mob was camped, and which old settlers pointed out to me
as "Bogart's Battle Field," the stream lies in the bottom of a deep
ravine, the sides of which are quite steep and covered with a heavy
growth of underbrush and timber. A dugway road has been cut on the
north side of the ravine leading down to a point where the stream is
fordable. It is just above this ford where Bogart and his men were
encamped in a little bottom immediately on the bank of the river.
When the brethren from Far West were within two or three miles of this
encampment they dismounted, and, leaving their horses in the care of
a part of their company, the rest proceeded on foot to the brow of
the hill under which the mob was encamped. It must be remembered that
Captain Patten did not know the exact locality of the mob, but supposed
they had camped somewhere about the ford of the river. Near the brow of
the hill the companies separated, Patten's division going to the right,
Rich's to the left, and Durphy's between them. They were proceeding
along silently when suddenly the stillness was broken by some one
exclaiming, "Who comes there?" followed instantly by the sharp report
of a rifle, and a young man of the name of Patrick O'Banion reeled from
the ranks and fell, mortally wounded. Captain Patten ordered a charge
down the hillside upon the mob below, which was promptly obeyed. The
mob left their encampment and formed in a line under the bank of the
river. Patten's men formed in a line facing them, and the mob opened
fire, which was promptly answered by the brethren and then followed a
moment's silence, which was broken by C. C. Rich calling the watchwords:
_"God and Liberty."_
Patten ordered a second charge upon the enemy and then the fight was
hand to hand. The fight, however, was but of short duration; the mob
soon began leaping into the stream and making for the other side.
The late Judge Holbrook of Davis County, Utah, was struck at by a
fierce Missourian with a sword, but by throwing up his left arm he
saved his head, and before the mobber could recover himself the judge
had cut him down. Two of the hindmost men of the mob were pursued by
Captains Patten and Rich. The one followed by Patten suddenly wheeled
round and shot him in the bowels, and he fell mortally wounded. Gideon
Carter's face was so literally shot to pieces that he was almost
beyond recognition. Several others were wounded in this engagement,
about nine, I think, but they recovered. The mob had the advantage of
position in the engagement, as they formed under the bank of the river,
which answered all the purposes of a breastwork. It will be remembered
too that it was not yet daylight--the dawn was only just breaking in
the east when the fight began. The mob in their flight left their
horses and all their camp utensils. These the victors took charge of,
and making litters on which to carry their wounded and dying, they
started on the return to Far West. Several miles from Far West the
mournful train was met by a number of the brethren, among whom was the
Prophet Joseph and his brother Hyrum and the wife of Captain Patten.
Tender hands had carried him on a litter from the battle field, but he
suffered excruciating pains and asked to be laid down by the wayside
that he might die. He was taken to the house of a Brother Winchester
about three miles from Far West, where he died that night.
I need not dwell upon the heartrending sorrow of the wife at the loss
of a noble husband, or the grief of the whole people who mourned the
departure of a great and good man, and one of the leading spirits in
these last days. He died full of faith, having done as he often said he
would do, if need were--lay down his life for his friends. Just before
he breathed his last he said to his grief-stricken wife, "Whatever you
do else, O, do not deny the faith!"
Young O'Banion died shortly afterwards, and they were buried together
with military honors. The body of Gideon Carter was afterwards brought
up from the battle ground, and interred at Far West. The loss of
the mob has never been correctly ascertained, but at the time they
scattered before the impetuous charge of Patten's men, each one
supposed he was the only survivor left to tell the tale of the mob's
destruction.
This battle on Crooked River, though perfectly justifiable on the part
of the saints, was made the excuse for raising armies against them for
their destruction. The following inflammatory and untruthful message
was sent to the governor as a report of what we have already related:
SIR:--We were informed last night by an express from Ray County, that
Captain Bogart and all his company, amounting to between fifty and
sixty men, were massacred at Buncombe, twelve miles north of Richmond,
except three. This statement you may rely on as being true, and last
night they expected Richmond to be laid in ashes this morning. We
could distinctly hear cannon, and we knew the "Mormons" had one in
their possession. Richmond is about twenty-five miles west of this
place, on a straight line. We know not the hour or minute we shall be
laid in ashes--our county is ruined--for God's sake give us assistance
as soon as possible.
Yours, etc.,
SASHIEL WOODS,
JOSEPH DICKSON.
Woods will be remembered as the Presbyterian preacher who, after the
saints were compelled to leave De Witt, called the mob which had
infested that place and urged them to hasten to the assistance of
their friends in Daviess County, to drive the "Mormons" away from
their settlement at Diahman, that they might gain possession of their
lands. These men say they distinctly heard cannon and they knew the
"Mormons" had one. Yet these men were thirty-seven miles from where
the engagement on Crooked River occurred, and no cannon was used--and
the one in possession of the saints was only a six-pounder. "These
mobbers," said Joseph, "must have had very acute ears; * * * so much
for the lies of a priest of this world."
One of Bogart's men fled to Richmond and reported that ten of his
comrades had been killed and the rest taken prisoners after many of
them had been wounded; and he said it was the intention of the "Mormon
banditti" that night to sack and burn Richmond. Upon the reception
of this lying report C. R. Morehead was dispatched from Richmond to
Lexington, a town located on the south bank of the Missouri on the
high bluffs overlooking the river, and only about eight miles south of
Richmond. He begged the people of that town to come to the assistance
of Richmond, and they responded by sending one hundred well armed, and
according to E. M. Ryland, "daring men, the most effective our county
can boast of." An express was sent from Lexington to Messrs. Amos Rees
and Wiley C. Williams of Jackson County, then en route for the city
of Jefferson, ordering them to hurry on to the city of Jefferson,
imparting correct (?) information to the public as they went along;
and to send one of their party into Cooper, Howard and Boone counties
in order that volunteers might be getting ready to flock to the scene
of trouble as soon as possible. The letter said: "They [the volunteers
before alluded to] must make haste and put a stop to the devastation
which is menaced by these infuriated fanatics, and they _must go
prepared, and with a full determination to exterminate or expel them
from the State en masse."_
The italics are mine, and I use them because it was upon the strength
of this message that Governor Boggs afterwards issued his celebrated
exterminating order. And I pause here to call attention to the fact
that these men, Wiley C. Williams and Amos Rees had started for
Jefferson City as special messengers to the governor to secure the
banishment of the saints from the State of Missouri. These untruthful
reports of the trouble on Crooked River were favorable to their cause,
and an express was sent after them to add this falsehood to those with
which they were already laden, and to wish them "God speed" in their
murderous affairs! We need not say the "Mormons" had not so much as
thought of going to Richmond, or acting otherwise than on the defensive.
CHAPTER XXXIX.
EXTERMINATING ORDER OF GOVERNOR BOGGS.
In the meantime the messengers from those parties who had burned their
own homes and destroyed their own property at Millport had reached
Jefferson City, and poured into the willing ears of the executive
the villainous falsehoods that the "Mormons" with an armed force had
expelled the old settlers from Daviess County, pillaged and burned
their dwellings, driven off their stock, and destroyed their crops.
They also said that Millport and Gallatin were in ashes, and that all
the records of the county were destroyed. Upon the reception of this
batch of falsehoods and an application from these people to be restored
to their homes and protected in them, Governor Boggs set himself
vigorously at work calling out militia forces to accomplish this object.
One can not help pausing a moment to notice the difference in the
action of the State authorities in two cases that would have been just
alike, provided the report of those parties who fled from Daviess
County, by the light of their burning homes, had been true. In 1833
the saints were driven by brute force and under circumstances the most
distressing, from their possessions in Jackson County. And not only
was their property destroyed, but quite a number of them were killed,
while the number that was exiled amounted to twelve hundred. The State
authorities had the fullest evidence of these outrages--in fact the
very man who at the time of the Daviess County troubles was governor
of the State, was on the ground and knew of all the circumstances
of cruelty and outrage. But when those things came before the State
authorities, it took more than two whole years of correspondence to
come to an understanding of what could and should be done, and then
the decision was that the exiles would do well to move still further
on, in fact, get entirely away from that section of the country where
they had made their homes, as the prejudices of the people were set
against them, and the popular sentiment in this country was _vox Dei!_
But now, when a mere rumor comes that the "Mormons" have been guilty
of inflicting upon the Missourians the outrages which aforetime had
been perpetrated against them, there is no halting on the part of the
authorities, but on the contrary the most vigorous efforts are put
forth to punish the reputed offenders, and reinstate the supposed
exiles!
Governor Boggs, then, began his efforts to restore these reputed
exiles to their homes. He sent an order to General John B. Clark, of
the first division of Missouri militia, directing him to raise two
thousand men from the first, fourth, fifth, sixth and twelfth divisions
of the militia to be mounted and armed as the law directs, provided
with rations for fifteen days, and to rendezvous at Fayette in Howard
County, about eighty miles southeast of Far West, by the third of
November.
This order was dated the twenty-sixth of October, 1838. The next day,
however, Amos Rees and Wiley C. Williams arrived in Jefferson City with
their false report of the battle on Crooked River, and Governor Boggs
changed his orders to General Clark the same day. This letter is Boggs'
exterminating order. He said to General Clark:
Since the order of the morning to you, * * * I have received by Amos
Rees, Esq., and Wiley C. Williams, one of my aids, information of the
most appalling character, which changes the whole face of things and
places the "Mormons" in the attitude of open and avowed defiance of
the laws, and of having made open war upon the people of this State.
Your orders are, therefore, to hasten your operations and endeavor to
reach Richmond, in Ray County, with all possible speed. The "Mormons"
must be treated as enemies and _must be exterminated_ or driven from
the State, if necessary for the public good. Their outrages are beyond
description. If you can increase your force, you are authorized to do
so to any extent you may think necessary.
The governor also ordered Major General Wallock of Marion County, to
raise five hundred men, and join General Doniphan of Clay County, who
had been directed to raise a like number of men, and together they were
to proceed to Daviess County to cut off the retreat of the "Mormons" to
the north. General Parks had been ordered to raise four hundred men and
join Clark at Richmond, and thus the campaign was planned. The troops
were not to reinstate the supposed exiles of Daviess County in their
homes and protect them, but they were to operate directly against the
"Mormons"--in fact, make war upon them--exterminate them, or drive them
from the State.
Up to this time Major General Atchison had apparently exercised his
influence counseling moderation in dealing with the "Mormons." He
was a resident of Clay County when the saints were driven into that
county from Jackson. He, with General Doniphan and Amos Rees, had
acted as counsel for the exiles, and had seen the doors of the temples
of justice closed in their faces by mob violence, and all redress
denied them. He was acquainted with the circumstances which led to
their removal from Clay County, to the unsettled prairies of what
afterwards became Caldwell County. He knew how deep and unreasonable
the prejudices were against the saints. Can it be possible that he did
not know how utterly unjustifiable the present movement against them
was? Whether he was blinded by the false reports about Millport and
Gallatin and Crooked River, or whether his courage faltered, and he
became afraid longer to defend a people against whom every man's hand
was raised, I cannot now determine, but one or the other must have
been the case for I find him joining with S. D. Lucas in the following
communication to Governor Boggs:
SIR:--From late outrages committed by the "Mormons," civil war is
inevitable. They have set the laws of the country at defiance and
are in open rebellion. We have about two thousand men under arms
to keep them in check. The presence of the commander in chief is
deemed absolutely necessary, and we most respectfully urge that your
excellency be at the seat of _war_ as soon as possible.
Your most obedient, etc.
DAVID R. ATCHISON, M. G. 3rd Div.
SAMUEL D. LUCAS, M. G. 4th Div.
General Atchison, however, was afterwards "dismounted," to use a
word of General Doniphan's in relating the incident, and sent back
to Liberty in Clay County by special order of Governor Boggs, on the
ground that he was inclined to be too merciful to the "Mormons." So
that he was not active in the operations about Far West. But how he
could consent to join with Lucas in sending such an untruthful and
infamous report to the governor about the situation in upper Missouri,
is difficult to determine. The saints had not set the laws at defiance,
nor were they in open rebellion. But when all the officers of the law
refused to hear their complaints, and both civil and military authority
delivered them into the hands of merciless mobs to be plundered and
outraged at their brutal pleasure, and all petitions for protection at
the hands of the governor had been answered with: _"It is a quarrel
between the Mormons and the mob, and they must fight it out,"_ what was
left for them to do but to arm themselves and stand in defense of their
homes and families? It is not admitted in the above that the saints
had defied the laws of the country, for it was not so. The movement
on Gallatin by Captain Patten and that on Millport by Colonel Wight
was ordered by General Parks, who called upon Colonel Wight to take
command of his company of men, when the militia under Parks' command
mutinied, and disperse all mobs wherever he found them. Gallatin was
not burned, nor were the records of the county court, if they were
destroyed at all, destroyed by the saints. What houses were burned in
Millport had been set on fire by the mob. The expedition to Crooked
River was ordered by Judge Higbee, the first judge in Caldwell County
and the highest civil authority in Far West, and was undertaken for the
purpose of dispersing a mob which had entered the house of a peaceable
citizen--one Pinkham--and carried off three people prisoners, four
horses and other property, and who had threatened to "give Far West
hell before noon the next day." So that in their operations the acts of
the saints had been strictly within the law, and only in self defense.
CHAPTER XL.
HAUN'S MILL.
THE mob forces were gathering from all quarters to destroy Far West.
Niel Gilliam was in the west urging the citizens to drive the "Mormons"
from the State. Generals Lucas and Wilson, who will be remembered
as active leaders of the mob which expelled the saints from Jackson
County, were collecting those same mob forces; while General Clark was
in the south raising companies of men to carry out the exterminating
order of Governor Boggs.
In addition to these preparations for the destruction of the saints,
in the counties immediately surrounding Caldwell, there was a general
uprising of the old settlers under no particular leadership, but
roaming through the scattered settlements of the saints in small bands,
murdering, stealing stock, house-burning, whipping the men and driving
the terror-stricken women and children from their homes. In fact,
the whole country surrounding Far West was infested with a merciless
banditti, which daily were guilty of the most atrocious deeds of
cruelty. The saints living in a scattered condition over the prairies
who were fortunate enough to escape with their lives, came running into
Far West at all times of the day and night, white with fear. Let is
here be said that the Prophet Joseph and counseled his people to settle
in villages, and have their farms on the outskirts thereof, after the
pattern, as far as circumstances would permit, of the plan given by
revelation for building up the city of Zion, described in a former
chapter of this volume. He had urged, in addition to the improved
opportunities this plan would give them for educating their children,
etc., that they would be in a better condition to defend themselves
against their enemies. But the saints, at least many of them, would not
hearken to this advice; now, however, that the enemy was upon them,
when it was too late for them to profit by it, they could see the
wisdom of it.
It was one of these marauding bands, under the leadership of Nehemiah
Comstock, which was guilty of a fiendish massacre at Haun's Mill, on
the thirtieth of October. Haun's Mill was between ten and twelve miles
nearly due east of Far West, on the south bank of Shoal Creek, which
takes a meandering course, though in the main flowing east, and finally
empties into Grand River. All told there were about thirty families of
the saints located at Haun's Mill, several of which had just recently
arrived from the eastern states, and were camped in their wagons and
tents behind an old blacksmith's shop adjacent to the mill. The banks
of the stream were lined with a growth of scattered trees and an
undergrowth of hazel and other brush; while back from the banks is the
rather sharp rolling prairie common to that part of Missouri.
This little body of saints had been threatened by mobs for some time
and were therefore on their guard. On the twenty-eighth of October,
however, Colonel Jennings, of Livingston County, whose band of mobbers
had been most menacing to the peace and safety of the saints, sent
one of his men to the settlement to make a treaty of peace. This
proposition of peace was gladly accepted by the saints, in fact, it was
what they most devoutly prayed for. There was to be mutual forbearance,
and each party was to exert itself to the extent of its influence to
prevent further hostilities. There were other mobs collecting in the
vicinity, however, who were not affected by this agreement of peace
entered into by the saints and Colonel Livingston--one particularly on
Grand River, at William Mann's residence. Hence the brethren in the
little settlement on Shoal Creek remained under arms.
The thirtieth of October, the day on which the fearful tragedy
occurred, is said by some of the survivors to have been a most
beautiful one: one of those days in mid-autumn, when smoky mists hang
about the horizon--the sure sign of the Indian summer; when the sun
shines with all the brightness, but without the scorching heat, of
August; when the gentle breeze rustles through the ripened corn and
softly stirs the leaves of the forests that have been kissed by the
early frosts and autumn sun to purple and gold, and all the shades
and tints known to the practiced eye of the artist; when the sinking
sun paints the heavens with new glories; and when hill and plain,
stream and sky, forest and field all reflect the fullness of nature's
beauties. Oh, is it not passing strange that one of God's fairest days
should be made to look upon so foul a deed as that committed at Haun's
Mill! The merry laughter of the children as they played upon the banks
of Shoal Creek, mingled with the snatches of songs the mothers sang as
they went about their domestic employments, made sweet music to the
fathers engaged in gathering the crops, or guarding the mill.
In their neighborhood all apparently was peace, and no premonitory
shuddering warned the saints of their approaching fate. It burst upon
them with all the suddenness of a clap of thunder from a cloudless sky.
The sun had sunken more than halfway down the western sky, when some of
those on guard saw a large body of armed and mounted men approaching
the mill at full speed. They came through the scattering timber on
the bank of the creek to the edge of the prairie, where they formed
themselves in a three square position with a vanguard. David Evans ran
out to meet them, swinging his hat and crying, "Peace! Peace!"
But there was no peace.
The saints by this time were in the wildest state of excitement, and
running in every direction, many of the men taking refuge in an old
blacksmith shop not far from the mill. The leader of the mob, numbering
two hundred and forty, fired his gun, and after a pause of a few
seconds about a hundred shots were fired into the old blacksmith shop,
and at those fleeing for the protection of the woods. The mob then rode
up to the shop and fired through the space between the logs until,
as they thought, all had been killed or mortally wounded. They then
entered, and among the dead and dying found Sardius Smith, a lad about
twelve years old, who in his fear had crawled under the bellows for
safety. He was dragged from his place of concealment by a Mr. Glaze,
who placed the muzzle of his gun near the boy's head and literally shot
off the top of it. The inhuman wretch afterwards shamelessly boasted
of his damning deed. His brother, Alma, a boy of eight summers, was
shot through the hip. He had seen his father and brother shot down, and
fearing if he moved the heartless wretches would shoot him again, he
remained quiet among the dead until he heard the voice of his mother
gently calling his name in the darkness. She nursed him tenderly,
prayerfully, and under the inspiration of heaven made such a collection
of herbs and barks with which she dressed his wound that he recovered,
grew to manhood, lived to a reasonably good old age, and lately died at
Coalville, Summit County, Utah.
Thomas McBride, an old gray haired veteran of the American Revolution,
was met by a number of the mob in front of Mr. Haun's house. The old
man, trembling with age rather than from fear, surrendered his gun,
saying: "Spare my life, I am a Revolutionary soldier." But the inhuman
wretch to whom he made this simple, pathetic appeal, sufficient to
have moved adamantine hearts, shot the veteran down with his own gun,
and then a Mr. Rogers, of Daviess County, fell upon him and hacked him
to pieces with an old corn cutter. And there lay the veteran soldier
of the Revolution, covered with a score of unsightly wounds, either
of which alone had been fatal--his brains oozing from his cracked
skull, and his white hairs crimsoned with his gore! Oh, a hard fate to
overtake one of that noble band, who gave the best years of his life to
his country's service, that liberty might survive oppression!
As night drew her sable mantle over the ghastly scene about Haun's
Mill, those who had escaped to the woods returned to learn the fate of
their friends. I need not dwell upon the horrors of that awful night in
which wives with bursting hearts sought for their husbands, and mothers
searched for their sons among the mangled bodies of the dead. Nor need
I pause to relate in detail the sights revealed by the morning light.
According to the statement of the leaders of the mob, they had fired
seven rounds each, making in all some sixteen hundred shots fired at a
company in which there were not more than thirty men. Nineteen of the
men and boys were killed outright in this inhuman butchery, and some
twelve to fifteen were wounded more or less severely. The few men who
escaped with their lives, the following day carried the bodies of the
slain to an old vault which had been dug for a well, and there the
butchered were interred in haste, as those performing these sad offices
were under fear every moment that the mob would return to massacre the
survivors of the tragedy of the day before.
This Haun's Mill butchery may very properly be regarded as the first
fruits of Governor Boggs' exterminating order. On the twenty-eight of
October, Colonel Jennings, of Livingston County, had entered into a
treaty of peace with the saints at Haun's Mill, and each party agreed
to use whatever of influence it possessed for peace; and while we
cannot learn whether that same colonel was in the company which did the
killing or not, still it is known that a few days after the massacre,
he, in company with other leading men in upper Missouri, among whom
was Mr. Ashby, member of the State legislature from Chariton, went
about threatening the lives of the survivors, stealing their property,
laying waste their crops and running off their stock. My own view of
the circumstances is that after the treaty of peace entered into on the
twenty-eighth, Colonel Jennings' men, with other mob forces, heard of
the exterminating order of Governor Boggs, and gathered together under
the leadership of Comstock and undertook to carry out the monstrous
edict that was worthy only of a Nero, a Caligula, or a Domitian.
CHAPTER XLI.
THE BETRAYAL OF FAR WEST.
In the meantime the mob forces, called "the governor's troops," had
gathered about Far West to the number of two thousand two hundred men,
armed and equipped for war. The main body of these forces had marched
from Richmond under the command of Major General Samuel D. Lucas,
starting on the 29th of October. The following day he was joined by the
forces of General Doniphan at the ford of Log Creek, not far from Far
West. Here they received the exterminating order of Governor Boggs.
This order made no provisions for the protection of the innocent, the
"Mormons" were either to be exterminated or driven from the State,
regardless of their guilt or innocence as individuals.
On the morning of the 30th, the citizens of Far West had been informed
of the approach of large bodies of armed men from the south, and sent
out a company of one hundred and fifty of their number to learn the
character of these forces, whether they were friendly or otherwise.
The scouting party was soon convinced that the intentions of the
approaching forces were hostile, and found some difficulty themselves
in returning to Far West without being captured by the mob militia.
As they approached the city in the evening, they were discovered by
General Doniphan, who received permission from General Lucas to try
and capture them; but having a superior knowledge of the ground, they
escaped.
Seeing these large bodies of men approach, what militia there was in
Far West was drawn up in line just south of the city to oppose the
advance of the formidable enemy. Both parties sent out a flag of truce,
and they met between the two forces. In answer to the inquiry of the
citizens of Far West as to who the mob forces were and what their
intentions, the reply was, "We want three persons out of the city
before we massacre the rest." [A] Hostilities, however, were postponed
until the next day, and the mob began the work of encampment along
the borders of a small stream called Goose Creek. During the night,
the people in Far West constructed, as best they could, some rude
fortifications south of the city, and were reinforced in the night by
Lyman Wight and a small body of men from Diahman.
[Footnote A: P. P. Pratt's Autobiography, page 201. The man sent out
with the flag of truce from Far West was the late C. C. Rich.]
The mob forces were also strengthened during the night by the arrival
from the west of Niel Gilliam's bands, who were dressed and painted
like Indians, and doubtless more savage than the savages whose dress,
paint, and horrible yells they imitated. The mob forces under Comstock,
with their hands dripping with the blood of their Haun's Mill victims,
also joined Lucas during the night.
That was a terrible night of suspense for Far West. The people had
learned of the massacre at Haun's Mill; they knew the murderous
intentions of the mob forces encamped within two miles of their homes,
and outnumbering the people of Far West by more than four to one, and
clothed with a seeming authority by the highest officer in the State,
to resist which, however outrageous or barbarous the conduct of the mob
might be, would give further excuse for their extermination. How true
the saying: "When the wicked rule, the people mourn!"
It was with heavy hearts and sinking hopes that the saints watched the
first approach of the gray dawn that ushered in the 31st of October.
About eight o'clock a flag of truce was sent out (Joseph and other
Church writers say) by the mob forces; Lucas in his report to Governor
Boggs says: "I received a message from Colonel Hinkle, the commander of
the 'Mormon' forces, [Caldwell militia] requesting an interview with
me on an eminence near Far West, which he would designate by hoisting
a white flag. I sent him word I would meet him at two o'clock p. m.,
being so much engaged in receiving and encamping fresh troops, who were
hourly coming in, that I could not attend before."
It may be, judging from the subsequent treachery of Colonel Hinkle,
that he sent a secret messenger to Lucas requesting an interview, and
that the white flag sent out by the mob forces, of which our Church
annals speak, and which was met by Hinkle in person with a few others,
was sent to give General Lucas' answer to Hinkle's earlier request for
an interview. At any rate, the truce flag was sent out and was met by
some of the brethren, among whom was Hinkle; and if anything special
was learned, or accommodations arranged, or understanding arrived at by
the conference held with the enemy's flag of truce, our writers have
failed to mention it. The reasonable conclusion is, therefore, that the
flag of truce merely brought to Colonel Hinkle the information that
Lucas could not meet him until two o'clock; and that Hinkle did meet
him at that time; and upon his own responsibility, without consulting
with the citizens of Far West or their leaders, entered into, and bound
the people to, the following terms of capitulation:
First. To give up all their [The Church] leaders to be tried and
punished.
Second. To make an appropriation of their property, all who have taken
up arms, to the payment of their debts, and indemnify for damage done
by them.
Third. That the balance should leave the State, and be protected out
by the militia, but to remain until further orders were received from
the commander in chief.
Fourth. To give up their arms of every description, to be receipted
for.
According to Lucas' statement, Hinkle, while he readily accepted
these terms of capitulation, desired to postpone the matter until the
following morning; to which Lucas replied that if that was done he
would demand that Joseph Smith, Junior, Sidney Rigdon, Lyman Wight,
Parley P. Pratt and George W. Robinson be surrendered to his custody
as hostages for his faithful compliance with the foregoing terms; and
if after reflection and consultation the people decided to reject the
terms offered them, these hostages were to be returned at the point
where they were delivered into his possession.[B]
[Footnote B: Report of Lucas to Governor Boggs, dated November 2, 1838.
Headquarters near Far West.]
Let us pause here for a moment's reflection. If Lucas intended to
deliver up those men again, what advantage was it for him to have them?
According to his own statement he offered Hinkle terms of capitulation
which he and the people affected were to consider and report their
conclusions upon the following day; but Lucas demands the principal
"Mormon" leaders as hostages for the faithful performance--of what?
Merely to bind them to consider the terms of capitulation, according
to Lucas' statement; and if those terms were rejected after due
consideration and consultation, these hostages were to be restored
to the people! Was there any need of hostages being given to insure
the consideration of the terms of surrender offered? Not under the
circumstances. The whole thing was a plan to get the leaders of
The Church into the hands of the mob, that the governor's order of
extermination or banishment might be carried out without the mob
militia running the risk of some of them losing their lives; as
their generals believed the saints would submit to any injustice or
indignity, rather than endanger the lives of their prophet leaders
by resisting it. These men were demanded as a pledge that the whole
infamous agreement between Lucas and Hinkle should be faithfully
performed on Hinkle's part; and not to insure the consideration of his
terms of surrender as Lucas clumsily puts it. As I proceed with the
narrative it will be seen that Lucas never intended to restore the
prisoners to their friends.
Hinkle returned from the secret consultation with Lucas, and about
four o'clock in the afternoon told Joseph Smith and the other men
Lucas demanded as hostages, that the leaders of the governor's
troops desired a consultation with them outside the city limits.
Accordingly the brethren, in company with Hinkle, walked out of Far
West in the direction of the enemy's encampment. When midway between
that encampment and Far West, the little band of brethren were met
by the mob forces. Lucas occupied a central place, followed by fifty
artillerymen, with a four-pounder; while the remainder of the forces,
amounting to over two thousand, came up on the right and left. As
soon as Lucas came up, Lyman Wight shook hands with him and said: "We
understand, General, you wish to confer with us a few moments; will not
tomorrow morning do as well?"
Here Colonel Hinkle said:
"General Lucas, these are the prisoners I agreed to deliver to you."
Lucas brandished his sword and told these men from Far West that they
were his prisoners, and that they would march into his camp without
further delay!
"At this moment," says Lyman Wight, "I believe there were five hundred
guns cocked and twenty caps bursted, and more hideous yells were never
heard, even if the description of the yells of the damned in hell is
true as given by the modern sects of the day." [C] Especially horrible
and threatening were the yells and threats of Niel Gilliam's company,
costumed and painted as Indians.
[Footnote C: Wight's affidavit, Times and Seasons, Vol. 4, page 267.]
The brethren had been basely betrayed by Hinkle, as he had never
consulted with them or any of the leaders of the people in relation to
the terms of surrender offered by Lucas; and by misrepresentation he
had induced them to place themselves in the hands of their implacable
enemies. So long as treason is detested, and traitors despised, so long
will the memory of Colonel Hinkle be execrated for his vile treachery.
On reaching the enemy's camp, ninety men were called out to guard
the prisoners. Thirty were on this duty at a time: two hours on and
four hours off. The prisoners lay in the open air with nothing as a
covering, and they were drenched with rain before morning. All night
long they were mocked and taunted by the guard, who demanded signs,
saying, "Come, Mr. Smith, show us an angel, give us one of your
revelations, show us a miracle;" [D] mingling these requests with the
vilest oaths. Sidney Rigdon had an attack of apoplectic fits, which
afforded much merriment to the brutal guard.
[Footnote D: P. P. Pratt's Autobiography, page 204.]
All night long the prisoners were compelled to listen to the filthy
obscenity of those who watched them, and hear them relate their deeds
of rapine and murder, and boast of their conquest over virtuous wives
and maidens by brute force. Thus the wretched night passed away.
The morning following, which was the 1st of November, Hyrum Smith and
Amasa Lyman were brought into the mob's camp as prisoners.
According to Hinkle's agreement, the militia in Far West were marched
out of the city and grounded their arms, which were taken possession
of by Lucas, although they were not State arms, but were the private
property of the men who carried them. The mob was now let loose upon
the unarmed citizens of Far West, and under the pretext of searching
for arms they ransacked every house, tore up the floors, upset
haystacks, wantonly destroyed much property, and shot down a number
of cattle just for the sport it afforded them. The people were robbed
of their most valuable property, insulted and whipped; but this was
not the worst. The chastity of a number of women was defiled by force;
some of them were strapped to benches and repeatedly ravished by brutes
in human form until they died from the effects of this treatment. The
horrible threat made a few years before in Jackson County had been at
last carried out--_We will ravish their women!_
At night a court-martial was held, consisting of some fourteen militia
officers, among whom were Colonel Hinkle and about twenty priests of
the different denominations. Sashiel Woods and Bogart, the Presbyterian
ministers, were among them; and in addition to these spiritual
dignitaries, there was the circuit judge, Austin A. King and the
district attorney, Mr. Birch. The decision of the court was that the
prisoners should be shot the following morning at eight o'clock, in the
public square of Far West, in the presence of their families, as an
example to the "Mormon" people.
Colonel Hinkle visited Hyrum Smith and told him that a court-martial
had been held and that he had contended for his (Hyrum's) acquittal,
but it availed nothing, and all were to be shot the next morning.
General Wilson had made an effort during the day to corrupt Lyman
Wight, and get him to testify to something against Joseph Smith, but
in this he failed. About the time Hinkle went to Hyrum, General Wilson
took Wight aside and told him the decision of the court-martial. "Shoot
and be damned," said Wight. About this time General Doniphan came up
to Wilson and Wight and, addressing the latter, he said: "Colonel,
the decision is a damned hard one, but I wash my hands against such
cold-blooded murder." And he further said that he intended to remove
his troops the following day as soon as light, that they should not
witness such heartless murder. General Graham and a few others, whose
names unfortunately have not been preserved, had voted against the
decision of the court-martial, but it availed nothing.
The bold stand taken by General Doniphan the next morning, in
threatening to remove his troops and denouncing the execution of the
prisoners as cold-blooded murder, alarmed Lucas, and he changed his
mind about executing the decision of the courtmartial; in fact he
revoked the decree, and placed the prisoners in charge of General
Wilson with instructions to conduct them to Independence.
CHAPTER XLII.
SAD SCENES AT FAR WEST.
Before starting, the prisoners were conducted into Far West, permitted
to get a change of linen, and take leave of their families, though
in the presence of a brutal guard. This parting, which they had good
reason to believe was their final one, was very distressing. Yet it
was borne with manly fortitude. Parley P. Pratt's wife was sick with a
fever, with an infant at her breast. The roof of the miserable hovel
in which she lay afforded but little protection from the drizzling
rain which at the time was falling. His large comfortable house had
been pulled down by the mob, and he had been forced to find temporary
shelter in this hovel, for his sick wife and her young family.
Stretched out on the foot of the bed, on which his wife lay, was
another woman who had been driven from her home the night before,
who now was in the throes of child-birth. To leave a family sick and
helpless and destitute and exposed to the insults of a lawless band of
murderers, would appall the stoutest heart. In tears Elder Pratt went
to General Wilson and told him the circumstances of his family with
the view of getting time to provide for their comfort, but he was only
answered with a mocking, exultant laugh.
The wife of Hyrum Smith was near her confinement, yet he was compelled
to take his leave of her in the presence of his brutal guard, who
peremptorily ordered her to get her husband a change of clothing within
two minutes or he would be compelled to go without them; and after
securing the clothing he was rudely hustled out of the house to join
the rest of the prisoners.
The separation of Sidney Rigdon from his family was scarcely less
distressing, and Joseph had been as roughly torn away from his family.
The prisoners were placed in a wagon, around which crowded the friends
and relatives, among whom were the aged parents of Joseph and Hyrum,
their hearts wrung with anguish and their eyes blinded with tears, as
they beheld their noble sons in the hands of their merciless enemies.
No one was allowed to speak to them, the silent pressure of the hand
was the only token of affection granted, and the wagon containing the
prisoners moved on, surrounded by its military guard, and followed by
the prayers of heart-sick wives and a grief-stricken people. Leaving
the prisoners to pursue their journey to Independence, let us relate
what happened about Far West and Diahman.
Joseph and his fellow-prisoners were started for Jackson County on
the second of November, and General Clark arrived at Far West on the
fourth. In the meantime, Lucas had sent Niel Gilliam's company and a
part of General Parks' brigade, under command of General Parks, with
orders to surround Diahman and disarm the people. And just before Clark
arrived, Lucas, too, went to Diahman. The first thing done by Clark was
to send orders to General Lucas to take all the men among the "Mormons"
prisoners, and secure their property, with a view of paying with it the
damages that had been sustained by the old settlers.
After this, the brethren remaining at Far West were drawn up in line,
and the names of fifty-six called off, and as they stepped out from
the line, they were put under arrest to await a trial, though they
were not informed as to the nature of the charges against them. After
these fifty-six had been secured, General Clark addressed himself to
the remainder, and referred them to the terms of surrender that Colonel
Hinkle had arranged for them without their consent, and even without
consulting with them. Yet General Clark as rigidly enforced those terms
as if the people had drafted them, or had given them their sanction
after they were drafted. The first item in the terms of capitulation
was that the leaders of the people should be given up to be dealt with
according to law. "This," said Clark, "you have complied with."
The second item was that they should deliver up their arms. "This has
been attended to," said the general.
The third stipulation was that they sign over their property to defray
the expenses of the war. "This you have also done," complacently went
on Clark. That was true. The saints had signed away their property at
the point of the musket, while the mob which compelled them to go to
such extremes, mocked them with their taunts and sneers, unchecked by
the officers who commanded them.
After enumerating the things the saints had complied with, the
self-important general concluded his speech in these words:
Another article yet remains for you to comply with, and that is, that
you leave the State forthwith; and whatever may be your feelings
concerning this, or whatever your innocence, it is nothing to me.
General Lucas, who is equal in authority with me, has made this treaty
with you--I approve of it--I should have done the same had I been
here--I am therefore determined to see it fulfilled. The character of
this State has suffered almost beyond redemption, from the character,
conduct and influence that you have exerted. And we deem it an act
of justice to restore her character to its former standing among the
States by every proper means.
The orders of the governor to me were, that you should be
exterminated, and not allowed to remain in the State; and had your
leaders not been given up and the terms of the treaty complied with,
before this you and your families would have been destroyed, and your
homes in ashes. There is a discretionary power vested in my hands
which I shall exercise in your favor for a season, for this lenity you
are indebted to _my clemency._ I do not say that you shall go now,
but you must not think of staying here another season, or of putting
in crops; for the moment you do this the citizens will be upon you.
If I am called here again in case of a non-compliance of a treaty
made, do not think that I shall act any more as I have done, you need
not expect any mercy, but extermination, for I am determined the
governor's order shall be executed.
As for your leaders do not once think--do not imagine for a moment--do
not let it enter your mind, that they will be delivered or that you
will see their faces again, for _their fate is fixed--their die is
cast. Their doom is sealed._ I am sorry, gentlemen, to see so great
a number of apparently intelligent men found in the situation you
are; and oh, that I could invoke that _Great Spirit,_ the unknown
God, to rest upon you and make you sufficiently intelligent to break
that chain of superstition and liberate you from those fetters of
fanaticism, with which you are bound, that you no longer worship a man.
I would advise you to scatter abroad and never again organize
yourselves with bishops, presidents, etc., lest you excite the
jealousies of the people and subject yourselves to the same calamities
that have now come upon you.
You have always been the aggressors; you have brought upon yourselves
these difficulties by being disaffected and not being subject to
rule; and my advice is that you become as other citizens, lest by a
recurrence of these events, you bring upon yourselves irretrievable
ruin.
After listening to this harangue--this mixture of hypocrisy and
conceit, affected pity and heartless cruelty, pretended patriotism and
willful treason--the fifty-six brethren who had been arrested, for
what, they knew not, neither did Clark appear able to inform them,
were sent to Richmond where they were to be tried; and the remainder
were dismissed to provide food and fuel for their families, and make
preparations for leaving the State.
Governor Boggs appeared anxious about having his exterminating orders
carried into effect, and occasionally stirred up General Clark to
a lively remembrance of what he expected him to do, by sending him
messages from time to time. Here is a specimen received directly after
Clark had sent the fifty-six prisoners to Richmond:
It will be a necessity that you hold a military court of inquiry in
Daviess County, and arrest the "Mormons," who have been guilty of
the late outrages committed towards the inhabitants of said county.
My instructions to you are to settle this whole matter completely if
possible before you disband your forces; if the "Mormons" are disposed
voluntarily to leave the State, of course it would be advisable in you
to promote that object in any way deemed proper. _The ring-leaders
ought by no means to be permitted to escape the punishment they merit._
As if inspired to new zeal by the receipt of this message, Clark
ordered General Wilson, who, in the meantime, had returned from Jackson
County, to go to Diahman and take charge of all the prisoners at that
place, and ascertain those who had committed "crimes," put them under
close guard, and when he moved to take them to Keytesville, the county
seat of Chariton County, and between seventy and eighty miles from
Diahman. A number of the brethren were taken prisoners at Diahman and
were examined before Judge Adam Black, one of the ringleaders of the
mob in bringing about the whole trouble. But even he was obliged to
acquit the brethren brought before him, as they were innocent of the
charges made against them. At the close of their examination, General
Wilson ordered all the saints to leave Diahman within ten days, with
permission to move into Caldwell County, and remain until spring, when
they were to leave the State.
A committee of twelve men were granted the privilege of moving about
freely between Far West and Diahman, with permission to move the corn
and household goods from the latter to the former place. The stock,
or the most of it, was taken possession of by the mob-militia. The
committee of twelve were to wear white badges on their hats in order
that they might be easily recognized by the forces that would be
detailed to watch the movements of the "Mormon" people.
By this arrangement the saints at Diahman were driven from their
comfortable homes to camp out through a long, dreary and severe winter
in their wagons and tents, by reason of which exposure many perished,
among whom were a number of delicate women and children.
CHAPTER XLIII.
A PROPHET'S REBUKE.
It is time now that we turn our attention to what befell Joseph Smith
and his fellow-prisoners. The first day from Far West they made twelve
miles, camping at night on Crooked River. A strong guard was placed
around the prisoners, who watched them closely.
The next morning the Prophet Joseph had a word of comfort for his
brethren. He spoke to each one quietly saying: "Be of good cheer,
brethren, the word of the Lord came to me last night that our lives
should be given us; and that whatever we might suffer during this
captivity, not one of our lives should be taken." [A]
[Footnote A: Autobiography of Parley P. Pratt, page 210.]
The reader will pardon me if I anticipate sufficiently to say that this
remarkable prophecy was verily fulfilled: not one of their lives was
sacrificed.
The same day this prophecy was made, the prisoners reached the Missouri
River, and were hurried across into Jackson County, for General Clark
had sent word to Lucas to bring the prisoners to him at Richmond; but
Wilson was determined to exhibit the prisoners at Independence. On the
journey Wilson became more friendly towards his prisoners and conversed
freely with them in relation to the disturbances which had taken place
in Jackson County, in 1833. General Wilson, it must be remembered, was
the man who kept a store about one mile west of Big Blue, and seven or
eight miles west of Independence; and who was active in driving the
saints from Jackson County and burning their homes. Of the part he took
in these proceedings he boasted as if it was some laudable work he had
accomplished, though he admitted that he and his associates then, and
now, were the aggressors, and that the manner of life followed by the
saints was blameless.
On the fourth the prisoners and their guards arrived at Independence,
and though it was raining, the prisoners were driven about the streets
for the purpose of exhibiting them to the crowds which had come
together to see them. They were placed in an old, vacant house where
many came to see them during that and the following day. Among those
who came on the first day was a lady, who innocently inquired which
one of the men it was the "Mormons" worshiped. Joseph was pointed out
to her as the one, and she inquired of him if he professed to be the
Lord and Savior. To which he replied that he "professed to be nothing
but a man, and a minister of salvation, sent by Jesus Christ to preach
the Gospel." This astonished the lady and her eager questions brought
from the prophet, ever willing to preach the gospel either in freedom
or in bondage, a discourse on the principles he was sent to teach. The
lady broke down in tears, and left their dingy prison with a prayer
for their safety and deliverance. Joseph's native eloquence and the
truth he advocated had gained another triumph, for not only was the
lady overcome with what she heard, but it had its effect upon all who
listened.
In a day or two the prisoners were removed from their miserable
quarters where the floor had been their bed and blocks of wood their
pillows, to the best hotel in the city, where they were treated kindly
and allowed to move about pretty freely, with a small guard to watch
their movements. Subsequently, however, they had to pay their own
expense at this hotel, and exorbitant charges were made for every
comfort afforded them.
During the few days that Joseph and his fellow-prisoners remained
at Independence, several messages were sent from General Clark's
headquarters at Richmond to have the "Mormon" leaders sent there
immediately. General Wilson, however, found it difficult to secure a
guard to accompany them, as no one would volunteer, and when men were
drafted they refused to obey orders. At last three men were obtained
as a guard, and on the morning of the eighth of November they set out
for Richmond. They traveled down the south bank of the Missouri River
to a ferry kept by a Frenchman by the name of Roy. Here they crossed
the river, and after going about a half a mile lodged for the night at
a private house. The guard who accompanied the prisoners came more as
a protection to them than to hinder them from escaping, and the people
in and about Independence appeared willing for the prisoners to escape.
The guards had been drinking during the day, and not infrequently the
prisoners were sixty or eighty rods in the rear or ahead of them.
When night found them at the private house before mentioned, sleep
so overpowered the guards that they gave their arms into the hands
of the prisoners that they might protect themselves if occasion to
do so should occur; and that was quite likely since they were in a
neighborhood filled with their most bitter enemies.
The night passed, however, without any disturbance, and the next
morning the journey to Richmond was continued. Before starting a number
of armed and rough-looking men, gathered about the prisoners with
curses and threats, and the guards alarmed for their safety, sent a
messenger to Richmond to obtain a stronger guard. Without waiting for
its arrival, the little company proceeded on its journey, but had not
gone far when they met Colonel Sterling Price and a guard of seventy
soldiers.
Arriving at Richmond, Joseph and his brethren were thrust into an old,
vacant house under guard. Soon afterwards they were visited by General
Clark who was introduced to them. The prisoners made an effort to
find out the charges against them, but Clark evaded their questions
and shortly withdrew. Clark had left the room but a few minutes when
Colonel Price came in accompanied by a blacksmith of the name of
John Fulkerson, carrying a log chain and a number of pad-locks. The
windows to the house were nailed down, and the seven prisoners from
Independence were chained together by the ankles; Price's guard of ten
men standing with guns poised, and their thumbs on the hammers for
instant use.
In the meantime General Clark was searching for authority to try
the prisoners before a court-martial, and it would appear from the
testimony of a brother, by the name of Grant, that he had concluded
to so proceed, and had even given the sentence of the court before
an investigation had occurred; for this young man by the name of
Grant, (given name not known), but a brother-in-law to William Smith,
brother to the Prophet Joseph, lodged at the hotel where Clark made
his headquarters. He saw that general select the men who were to shoot
the "Mormon" leaders on the morning of the twelfth of November. He saw
these men choose their rifles and load them with two balls in each;
after which Clark said to them: "Gentlemen, you shall have the honor of
shooting the "Mormon" leaders on Monday morning at eight o'clock." [B]
[Footnote B: Testimony of Hyrum Smith, Times and Seasons, volume 4,
page 252.]
Some of the friends of the captive brethren intimated to the general
that he had no authority to try the prisoners by court-martial;
whereupon he sent to Fort Leavenworth to obtain the military code of
laws, which he searched for several days for authority to try the
prisoners as he had proposed, by court-martial. At last he had to give
it up, but he did it with great reluctance. He visited the prison where
Joseph and his brethren were confined, and told them he had decided
to deliver them to the civil authorities; and informed them they were
accused of "treason, murder, arson, larceny, theft, and stealing." The
prisoners then were delivered into the hands of the civil authorities,
and an investigation was begun before Austin A. King, the circuit
judge, and Thomas C. Birch, the prosecuting attorney for the State.
The examination of the witnesses for the State continued from the
eleventh of November to the twenty-sixth. Each night after the day's
examination the prisoners who had been brought down from Independence
were taken to their gloomy prison and chained together, while about
fifty of their brethren and fellow-prisoners, who had been brought from
Far West, were kept under guard in an open unfinished, court-house,
exposed to the excessive coldness of that inclement season.
The constitution of Elder Rigdon was so delicate, that in consequence
of the exposure and hardships he was forced to endure under this cruel
persecution, his health broke down and at last he lost his reason;
yet he was chained to his companions and compelled to remain in the
presence of a noisy and unruly and unfeeling guard. His daughter, who
was the wife of George W. Robinson, one of the prisoners fastened to
the same chain with her father, was at last permitted to come to the
prison and care for her afflicted father. Lovingly, tenderly this
delicate young woman with her first born babe at her breast, nursed her
afflicted father through those gloomy days, and through her tenderness
and anxious care nursed him back to health and reason.
The guard, under Colonel Price, was perhaps the most foulmouthed and
villainous that could possibly be brought together. They related to
each other their deeds of murder and rapine, and boasted of raping
virtuous wives and maidens, until the prisoners were heart-sick with
the disgusting details of their crimes. Parley P. Pratt relates an
incident that occurred in the prison one night when the guards were
unusually obscene, which we give entire in that writer's own language:
I had listened [to the guard's boasts of defiling wives and maidens by
force] till I became so disgusted, shocked, horrified and so filled
with the spirit of indignant justice that I could scarcely refrain
from rising upon my feet and rebuking the guards; but had said nothing
to Joseph, or any one else, although I lay next to him and knew he
was awake. On a sudden he arose to his feet, and spoke in a voice of
thunder, or as the roaring lion, uttering as near as I can recollect,
the following:
"_Silence!_ ye fiends of the the infernal pit. In the name of Jesus
Christ I rebuke you, and command you to be still; I will not live
another minute and hear such language. Cease such talk, or you or I
die _this instant._"
He ceased to speak. He stood erect in terrible majesty. Chained and
without a weapon; calm, unruffled, dignified as an angel, he looked
upon the quailing guards, whose weapons were lowered or dropped to the
ground; whose knees smote together, and who shrinking into a corner,
or crouching at his feet, begged his pardon, and remained quiet till a
change of guards.
I have seen the ministers of justice, clothed in magisterial robes,
and criminals arraigned before them, while life was suspended on a
breath, in the courts of England. I have witnessed a congress in
solemn session to give laws to nations; I have tried to conceive
of kings, or royal courts, of thrones and crowns, and of emperors
assembled to decide the fate of kingdoms; but dignity and majesty have
I seen but once, as it stood in chains, at midnight in a dungeon, in
an obscure village in Missouri.
CHAPTER XLIV.
"A STRONG POINT FOR TREASON."
FIFTEEN days were consumed in taking testimony for the State. At the
expiration of that time the judge ordered the defendants to bring
forth their rebutting testimony or he would thrust them into prison.
"I could hardly understand what the judge meant," says Hyrum Smith,
"as I considered we were in prison already." The names of forty
persons, residents of Far West, were given to the court to be called
as witnesses for the defense, and the subpoenas for them were placed
in the hands of "Captain" or "Parson," which ever title the reader may
be best pleased to know him by, for he was both captain of a gang of
mobbers and a supposed minister of Christ, and now an arm of the civil
power--any way it was Bogard of Crooked River battle fame. He took with
him a force of fifty men and started for Far West; and in the course
of a few days returned with the forty men. They were at once put under
arrest and by this cunning were prevented from appearing as witnesses.
After executing this _coup de main_ the judge petulantly exclaimed:
"Gentlemen, you must get your witnesses or you shall be committed to
jail immediately." Most of the brethren felt very much discouraged
at the turn affairs had taken, but Hyrum Smith, under the advice of
General Doniphan and Lawyer Reese, gave the names of some twenty other
persons at Far West, who were desirable as witnesses. The same man was
ordered to bring the witnesses to Richmond, but in the meantime the
people at Far West had learned of the intrigue being practiced upon
them, and the persons whose names Bogard took with him, who had not
left the State, kept out of the way and he returned to Richmond with
but one man who was wanted, and he was thrust into jail and not allowed
to testify. The judge again urged the prisoners to bring on their
witnesses, telling them it was the last day he would hold the court
open for them.
While the brethren were in consultation with their lawyers a Mr. Allen
passed the window and Hyrum Smith beckoned to him to come inside, and
the prisoners then informed the court that they had one witness who
was ready to be sworn. But at this juncture the prosecuting attorney,
Birch, objected to having the witness testify, as this court was merely
investigating the case, and not trying it, notwithstanding the frequent
calls from the court asking the accused to procure witnesses. General
Doniphan here lost his patience, and rising to his feet he said: "I'll
be G---d----d if the witness is not sworn. It is a d---d shame to
treat these defendants in this manner. They are not allowed to put one
witness on the stand; while the witnesses they have sent for have been
captured by force of arms and thrust into the 'bull pen,' to prevent
their testifying."
No sooner, however, had Allen begun his testimony than he was taken by
the nape of the neck by a brother-in-law of the priest Bogard, kicked
out of the room and made to run for his life.
During this preliminary examination Judge King appeared extremely
anxious to fasten the crime of treason upon Joseph Smith and his
associates; and to that end he bent every energy, knowing that if a
charge of that character were sustained against them he could refuse
them bail. The judge asked one of the witnesses if the "Mormons" sent
missionaries to foreign countries. He was answered in the affirmative.
"Do the 'Mormons' profess a belief in the seventh chapter of Daniel,
and the twenty-seventh verse?" [A] asked the judge.
[Foonote A: "And the kingdom and dominion, and the greatness of the
kingdom under the whole heavens shall be given to the people of the
saints of the Most High, whose kingdom is an everlasting kingdom, and
all dominions shall serve and obey him" [meaning Christ.]--Daniel 7:27.]
"Certainly they do," replied the witness. "Then," said Judge King,
turning to the clerk of the court, and speaking with that dignity all
judges are supposed to possess, "put that down; that is a strong point
for treason!"
The examination resulted in the Prophet Joseph, his brother Hyrum,
Sidney Rigdon, Lyman Wight, Caleb Baldwin and Alexander McRae being
committed on a charge of treason, and sent to Liberty jail, in Clay
County.
Parley P. Pratt, Morris Phelps, Lyman Gibbs, Darwin Chase and Norman
Shearer were committed on a charge of murder for the part they took in
the battle of Crooked River; and were to remain in prison at Richmond.
The fifty-six other brethren that had been sent to Richmond as
prisoners by General Clark, and the forty brought down by Bogard
under the pretense that they were to be witnesses on behalf of their
brethren, were either released or admitted to bail. Those admitted to
bail, together with those who went on their bonds, were subsequently
driven from the State so that the bail was forfeited. Having followed
the brethren in bonds thus far, we must turn our attention to what
befell the main body of the Saints.
CHAPTER XLV.
EXODUS FROM MISSOURI.
It will perhaps be remembered that the saints at Diahman were given
a very limited time by General Wilson in which to leave for Far
West--only ten days. Therefore in their flight to Far West they left
much of their stock and property behind them.
On the first of December the "Mormon" committee that had been granted
the privilege of moving freely between Diahman and Far West for a
limited time proposed to a committee of Daviess County citizens,
viz., W. P. Peniston, Dr. K. Kerr, and Adam Black, that the "Mormon"
committee be allowed, first, to employ twenty teams and their drivers
to move the property of the saints from Diahman to Far West; and,
second, that they be allowed to collect all stock the "Mormon" people
owned in Daviess County, and that on a given day a committee from said
county examine the stock and accompany the "Mormon" committee and the
stock out of the county, the brethren binding themselves on their part
not to take any stock from the county after this general drive. These
propositions were accepted by the Daviess County committee, and duly
executed, though much of the stock belonging to the saints had been
driven away, or shot down to supply the mob forces with beef.
It was during these trying times that Brigham Young, afterwards the
President of The Church, began to exhibit those executive qualities
which so eminently fitted him as a great leader. By the apostasy of
Thomas B. Marsh, the presidency of the quorum of the Twelve Apostles
devolved upon him, hence also the leadership of The Church during the
absence of the First Presidency. Was God training him for leadership in
that greater exodus to take place a few years later?
He called together those members of the High Council of the Far West
stake of Zion that still remained in Far West, and enquired of them as
to their faith in the Latter-day work, first telling them that his own
faith was unshaken. All the members present expressed their undying
faith in the gospel, and their confidence in Joseph Smith as a prophet
of God. The council was then reorganized; the vacancies caused by
absence or apostasy were filled up, and the council was prepared to do
business.
Elders John Taylor and John E. Page, both of whom had previously been
chosen by revelation for the office, were ordained members of the
quorum of the Twelve Apostles, on the nineteenth day of September,
under the hands of Brigham Young and Heber C. Kimball. This work of
setting in order the High Council and filling the vacancies in the
quorum of the Apostles being accomplished, Elder Young waited upon
Bishop Partridge and proposed to him that they adopt some plan to
remove the poor from the State, that they might not fall victims to
the governor's exterminating order. The bishop's reply was rather
ungracious, for he said: "The poor may take care of themselves, and I
will take care of myself!" "Well," said Elder Young, "if you will not
help them out, I will." Here, however, I would suggest to the reader
not to judge the bishop too harshly for the petulant expression he
allowed to escape him at that moment. Let it be remembered that when
the bishop first became connected with The Church he was a man of
considerable means: and now, in consequence of frequent drivings, and
caring for his brethren, he found himself stripped of nearly all his
earthly possessions, and sorely perplexed as to the future. No wonder
then, if, in a moment of forgetfulness, he made the remark quoted
above. Those were days that tried men's souls, be not surprised if good
men and true had their periods of despondency.
Elder Young's activity and zeal in the matter of caring for the poor
were unbounded. A public meeting was called, not only of the saints but
also of the citizens of Caldwell County and the poverty and distress
of many of the saints presented to them. Several gentlemen, not
members of The Church, expressed themselves as being of opinion that
an appeal should be made to the citizens of upper Missouri, inviting
their assistance towards furnishing means to remove the poor from
Caldwell County. Whether such an appeal was made or not, I cannot say,
but rather think not, as a resolution was adopted at this meeting as
follows: "_Resolved,_ That it is the opinion of this meeting that an
exertion should be made to ascertain how much [means] can be obtained
from individuals of the society [church]; and that it is the duty of
those who have, to assist those who have not, that thereby we may, as
far as possible, within and of ourselves, comply with the demands of
the Executive." So that the generosity of the people of upper Missouri
I think was not appealed to by the saints that were driven from among
them.
At a subsequent meeting, similar in character to the one alluded to,
Elder Young offered this resolution: "_Resolved,_ That we this day
enter into a covenant to stand by and assist each other, to the utmost
of our abilities, in removing from this State, and that we will never
desert the poor who are worthy, till they shall be out of the reach of
the general exterminating order of General Clark, acting for and in the
name of the State." This resolution was adopted, and a committee of
seven appointed to superintend the removal of the saints. A committee
was also appointed to draft a covenant that should bind the saints in
an agreement to assist each other to the extent of their available
property to remove from the State of Missouri, in accordance with the
orders of the governor; this covenant was drawn up in due form and
signed by the faithful brethren. Elder Young secured eighty names to
this covenant the first day he took hold of it, and three hundred the
next. The Prophet Joseph, not willing to be behind the other brethren
in the good work, hearing what was going on through those who visited
him while in prison, from his gloomy dungeon at Liberty, sent the
brethren a hundred dollars to assist in removing the Saints.
Charles Bird was appointed to go down towards the Mississippi and
make deposits of corn for the use of the saints as they should make
their way out of the State. He was also to make contracts for ferriage
and arrange whatever else might be necessary for their comfort and
security. Thus all things were prepared for the exodus of The Church
from the unfriendly State of Missouri.
No sooner had these arrangements been perfected than Elder Young, whose
wisdom and activity had doubtless given offense to the enemies of The
Church, had to flee from Far West to escape the vengeance of the mob.
He went to Illinois. In his labors, Elder Young had been materially
assisted by the support and counsels of Heber C. Kimball, John Taylor
and the members of the various committees that had been appointed, to
whom was now left the execution of the plans that had been laid for the
removal of The Church.
I can not dwell upon all the details of that exodus. All I need say
here is that it was managed with consummate wisdom; and, in view of all
the difficulties in the way, with less suffering than could have been
expected.
By the twentieth of April nearly all the saints, variously estimated
from twelve to fifteen thousand, had left the State where they had
experienced so much sorrow; and found a temporary resting place in the
State of Illinois, chiefly in the city of Quincy and vicinity, but a
few settled in the then Territory of Iowa.
CHAPTER XLVI.
AGAIN THE PASSIVELY GOOD--PETITIONS.
It must not be supposed that all the people of Missouri sanctioned the
outrages committed against The Church. On the contrary there was here
and there an honorable man who protested against the conduct of the mob
and the authorities; and occasionally some newspaper would deplore the
action of the State against the saints.
Among the men who were moved with sympathy by their sufferings
was Michael Arthur. He wrote to the representatives in the State
legislature from Clay County, relating the vile atrocities that
were heaped upon the heads of the defenseless saints after they had
surrendered their arms to General Clark. He represented that the
"Mormons" were willing to leave the State, in fact that they were
making every effort that their limited means would permit them to make
to get away, and suggested that a company of reliable men under the
command of Geo. M. Pryer be authorized to patrol on the line between
Daviess and Caldwell counties with authority to arrest any one they
found disturbing the peace, that the "Mormons" might be protected
while they were making preparations to leave the State. And if it was
impracticable to organize this company of men, then he suggested that
the arms taken from the "Mormons" be returned to them, that they might
defend themselves from the barbarous attacks of their enemies.
Nor were the saints wanting in attention to the instructions of the
Lord in the matter of petitioning for a redress of their grievances.
For as soon as the legislature was convened they sent a statement of
all the wrongs heaped upon them during their sojourn in the State of
Missouri, from the time they first settled in Jackson County to the
treaty forced upon them at Far West by Generals Lucas and Clark, and
the outrages that had been committed against them since the surrender
of their arms.
After detailing the story of their wrongs, they asked: first, that
the legislature pass a law rescinding the exterminating order of
Governor Boggs; second, they asked an expression of the legislature,
disapproving the conduct of those who compelled them to sign a deed of
trust at the muzzle of the musket, and of any man in consequence of
that deed of trust taking their property and appropriating it to the
payment of damages sustained, in consequence of trespasses committed
by others; third, that they receive payment for the six hundred and
thirty-five arms that were taken from them, which were worth twelve
or fifteen thousand dollars; fourth, that an appropriation be made to
reimburse them for their loss of lands from which they had been driven
in Jackson County. The petition closed in these words:
In laying our case before your honorable body, we say that we are
willing, and always have been, to conform to the Constitution and laws
of the United States, and of this State. We ask in common with others
the protection of the laws. We ask for the privileges guaranteed all
free citizens of the United States and of this State to be extended to
us, and that we may be permitted to settle and live where we please,
and worship God according to the dictates of our own conscience
without molestation. And while we ask for ourselves this privilege, we
are willing all others should enjoy the same.
Elder David H. Redfield was appointed to present this petition to the
legislature; and on that mission he arrived at Jefferson City on the
seventeenth day of December. The same day of his arrival he had an
interview with Governor Boggs, in which the governor manifested much
interest, and on being informed that the Missourians were committing
depredations against the saints, promised to write Judge King and
Colonel Price ordering them to put down every hostile appearance.
In the course of this conversation Boggs admitted that the
"stipulations entered into by the Mormons to leave the State, and
signing the deeds of trust, were unconstitutional and not valid."
"We want the legislature to pass a law to that effect, showing
that the stipulations and deeds of trust are not valid and are
unconstitutional," said Redfield, and went on to say if they did not,
the character of the State was forever lost.
Previous to the arrival of Redfield, the governor's exterminating
order, General Clark's reports, the report of the _ex parte_
investigation at Richmond, and a lot of other papers, had been
forwarded to the legislature and referred to a special joint committee.
That committee reported the day following Redfield's arrival at
Jefferson City, the eighteenth of December. And to show in what bad
repute these documents were held by this committee, I need only say
that it refused to allow them to be published with the sanction of the
legislature, because the evidence adduced at Richmond in a great degree
was _ex parte_ and not of a character to be desired for the basis
of a fair and candid investigation. The report concluded with three
resolutions: one to the effect that it was inexpedient at that time to
prosecute further the inquiry into the cause of the late disturbances;
another to the effect that it was inexpedient to publish any of the
documents accompanying the governor's message in relation to those
disturbances; the last favored the appointment of a joint committee
from the house and senate to investigate the troubles and the conduct
of the military operations to suppress them. These resolutions were
subsequently referred to a joint select committee with instructions to
report a bill in conformity thereto, and to which I shall again allude.
The day after, the committee reported in relation to that part of
the governor's message relating to the "Mormon troubles," and on the
documents accompanying it. The petition from the saints was read, amid
profound stillness of the house, and at its conclusion an angry debate
followed, in which quite a number of the members testified to the
correctness of the statements made in the petition and to the cruelties
practiced upon the saints, but they were in the minority.
On the sixteenth of January, Mr. Turner, the chairman of the select
joint committee before alluded to, in conformity with the resolution
passed, reported "A bill to provide for the investigation of the
late disturbances in the State of Missouri." The bill consisted of
twenty-three sections. It provided for a joint committee composed of
two members of the senate and three members from the house, which was
to meet at Richmond on the first Monday in May and thereafter at such
time and places as it saw proper. The committee was to select its own
officers; issue subpoenas and other processes, administer oaths, keep a
record, etc.
This bill was introduced on the sixteenth of January, and on the fourth
of February called up for its first reading, but on motion of Mr.
Wright was laid on the table till the fourth of July. He knew that by
that time, since the governor's exterminating order was still in force,
that the "Mormons," in obedience to that cruel edict, would all have
left the State, and then there would be no need of an investigation.
That was the fate of the bill. It was never afterwards brought up.
The legislature in its magnanimity appropriated two thousand dollars to
relieve the sufferings of the people in Daviess and Caldwell Counties,
the "Mormons" were to be included. And now came an opportunity for
the Missourians of Daviess County to display their generosity. Having
filled their homes with the household effects of the saints; their
yards with the stock they had stolen; their smoke houses with "Mormon"
beef and pork; they concluded they could get along without their
portion of the appropriation and allowed the two thousand dollars to be
distributed among the "Mormons" of Caldwell County!
Judge Cameron and a Mr. McHenry superintended the distribution of this
appropriation. The hogs owned by the brethren who had lived in Daviess
County were driven down into Caldwell, shot down and without further
bleeding were roughly dressed and divided out among the saints at a
high price. This and the sweepings of some old stores soon exhausted
the legislative appropriation, and amounted to little or nothing in the
way of relief to the saints.
Subsequently this same legislature, while the petition of the saints
for a redress of their wrongs was lying before it, appropriated two
hundred thousand dollars to defray the expenses incurred in driving the
"Mormons" from the State, and dispossessing them of their property! By
that act the legislature became a party to the deeds of the mob forces,
urged on in their cruelties by the executive of the State; for that
legislature had sealed with its approval all that had been done, by
paying the mob that had executed the plan devised for the expulsion of
the "Mormon" people.
CHAPTER XLVII.
THE ESCAPE OF THE PROPHET FROM MISSOURI.
The winter of 1838-9 must have been a trying one to Joseph the Prophet
and his associates immured in Liberty prison. The gloom of their prison
life must have caused them less sorrow than the anxiety they felt for
the safety of their families and friends, who were being abused and
insulted by a heartless mob, even while making arrangements to leave
the State. Still there were occasional glimpses of sunshine breaking
through the clouds. Some of the faithful brethren called occasionally,
bringing them the news from their families and their people, and the
progress being made in the preparations to leave the State. Letters
also from their families were brought to them, so that they were not
altogether cut off from that sweet communion which affection breeds.
Nor was the Lord unmindful of them, but he communed with them, and
through the Prophet Joseph some of the noblest revelations ever given
to The Church were received in that gloomy stone prison known as
Liberty jail.[A]
[Footnote A: See Doc. & Cov. Sec. 121, 122 and 123.]
Nor were Joseph and his companions neglectful in making every proper
effort to obtain justice from the State authorities. On the contrary
they exhausted every means their minds could conceive of to regain
their liberty. They petitioned the legislature, but without availing
anything. Failing here, they petitioned the supreme court of the
State twice for a writ of habeas corpus, but each time the petition
was denied by Judge Reynolds, who subsequently became governor of the
State..
They then petitioned the county court, and in about three weeks
afterwards Judge Turnham came into their prison and said he had
permitted Sidney Rigdon to get bail, but he had to do it in the night;
and that he would have to make his escape in the night as his enemies
had sworn they would kill him if they could find him. The judge said
that he dared not admit the others to bail, lest it should cost him
his own life, as well as theirs. The judge informed the prisoners that
the whole scheme for the expulsion from the State of the "Mormon"
people was arranged early in the spring, and that every officer in
the State from the governor down was connected with the plot. He said
the governor was now heartily sick of the whole transaction and would
grant them a release if he dared; but the matter had gone beyond his
control. However, the judge bid the prisoners to be of good cheer, as
the governor had arranged a plan for their escape.
In April the prisoners were taken to Daviess County, where they
expected to be tried. Here they found Judge Thomas C. Birch on the
bench--formerly the prosecuting attorney for the State in the _ex
parte_ examination of the Prophet and his companions before Judge King
at Richmond, and the man who was connected with the court-martial that
condemned them to be shot in the public square at Far West. They were
arraigned by a grand jury, composed of men connected with the massacre
at Haun's Mill, some of whom, while under the influence of liquor,
boasted of their deeds of cruelty at that horrible butchery. This grand
jury did double service. During the day it acted as a court of inquiry,
at night members of it were chosen by turns to act as a guard over the
prisoners!
After ten days passed in this manner, the jury reported indictments
against the prisoners, for "treason, murder, arson, theft and stealing."
The prisoners asked for a change of venue to Marion County. That was
denied, but one was given them to Boone County, and Judge Birch made
out the mittimus without date, name, or place; and the prisoners in
charge of the sheriff and four other men and a two horse team and wagon
started for Boone County.
Passing through Diahman the prisoners were allowed to purchase two
horses of the guard, giving some clothing for one, and their note for
the other. The third day out from Gallatin three of the guards and the
sheriff got drunk and went to bed. The sheriff, previously having shown
the prisoners the mittimus made out by Judge Birch, now also informed
them that Birch had told him not to take the prisoners to Boone County.
After exposing the plan that had been laid for their escape by the
authorities, the sheriff assured the prisoners that he should take a
good drink of whiskey and go to bed, and they could do as they pleased.
Accordingly when all the guards but one were asleep, that one, who,
by the way, was sober as well as awake, assisted them to mount their
horses and escape. Ten days later they arrived among their friends in
Illinois. The Prophet in a signed summary of the persecutions endured
by himself and his people in Missouri says:--
Before leaving Missouri I had paid the lawyers at Richmond thirty-four
thousand dollars in cash, lands, &c.; one lot which I let them have,
in Jackson County, for seven thousand dollars, they were soon offered
ten thousand dollars for it, but would not accept it. For other
vexatious suits which I had to contend against, the few months I was
in the State, I paid lawyers' fees to the amount of about sixteen
thousand dollars, making in all about fifty thousand dollars, for
which I received very little in return; for sometimes they were afraid
to act on account of the mob, and sometimes they were so drunk as
to incapacitate them for business. But there were a few honorable
exceptions.
Among those who have been the chief instruments and leading characters
in the unparalleled persecutions against The Church of Latter-day
Saints, the following stand conspicuous, viz.: Generals Clark, Wilson
and Lucas; Colonel Price, and Cornelius Gilliam; Captain Bogart also,
whose zeal in the cause of oppression and injustice was unequalled,
and whose delight has been to rob, murder and spread devastation
among the saints. He stole a valuable horse, saddle and bridle from
me, which cost two hundred dollars, and then sold the same to General
Wilson. On understanding this, I applied to General Wilson for the
horse, who assured me, upon the honor of a gentleman and an officer,
that I should have the horse returned to me; but this promise has not
been fulfilled.
All the threats, murders and robberies, which these officers have been
guilty of, are entirely overlooked by the executive of the State; who,
to hide his own iniquity, must of course shield and protect those whom
he employed to carry into effect his murderous purposes.
I was in their hands, as a prisoner, about six months; but
notwithstanding their determination to destroy me, with the rest of my
brethren who were with me, and although at three different times (as I
was informed) we were sentenced to be shot, without the least shadow
of law (as we were not military men), and had the time and place
appointed for that purpose, yet through the mercy of God, in answer
to the prayers of the saints, I have been preserved and delivered
out of their hands, and can again enjoy the society of my friends
and brethren, whom I love, and to whom I feel united in bonds that
are stronger than death; and in a State where I believe the laws are
respected, and whose citizens are humane and charitable.
During the time I was in the hands of my enemies, I must say, that
although I felt great anxiety respecting my family and friends, who
were so inhumanly treated and abused, and who had to mourn the loss
of their husbands and children who had been slain, and, after having
been robbed of nearly all that they possessed, were driven from their
homes, and forced to wander as strangers in a strange country, in
order that they might save themselves and their little ones from the
destruction they were threatened with in Missouri, yet so far as I
was concerned, I felt perfectly calm, and resigned to the will of my
Heavenly Father. I knew my innocency, as well as that of the saints,
and that we had done nothing to deserve such treatment from the hands
of our oppressors. Consequently, I could look to that God who has
the hearts of all men in his hands, and who had saved me frequently
from the gates of death, for deliverance; and notwithstanding that
every avenue of escape seemed to be entirely closed, and death stared
me in the face, and that my destruction was determined upon, as far
as man was concerned, yet, from my first entrance into the camp, I
felt an assurance that I, with my brethren and our families, would be
delivered. Yes, that still small voice, which has so often whispered
consolation to my soul, in the depth of sorrow and distress, bade
me be of good cheer, and promised deliverance, which gave me great
comfort. And although the heathen raged, and the people imagined vain
things, yet the Lord of Hosts, the God of Jacob, was my refuge; and
when I cried unto him in the day of trouble, he delivered me; for
which I call upon my soul, and all that is within me, to bless and
praise his holy name. For although I was "troubled on every side, yet
not distressed; perplexed, but not in despair; persecuted, but not
forsaken; cast down, but not destroyed."
The conduct of the Saints, under their accumulated wrongs and
sufferings, has been praiseworthy; their courage in defending their
brethren from the ravages of the mobs; their attachment to the
cause of truth under circumstances the most trying and distressing
which humanity can possibly endure; their love to each other; their
readiness to afford assistance to me and my brethren who were
confined in a dungeon; their sacrifices in leaving Missouri, and
assisting the poor widows and orphans, and securing them houses in a
more hospitable land; all conspire to raise them in the estimation
of all good and virtuous men, and has secured them the favor and
approbation of Jehovah, and a name as imperishable as eternity. And
their virtuous deeds and heroic actions, while in defense of truth and
their brethren, will be fresh and blooming when the names of their
oppressors shall be either entirely forgotten, or only remembered for
their barbarity and cruelty.
Their attention and affection to me, while in prison, will ever be
remembered by me; and when I have seen them thrust away and abused
by the jailer and guard, when they came to do any kind offices, and
to cheer our minds while we were in the gloomy prisonhouse, gave me
feelings which I cannot describe; while those who wished to insult and
abuse us by their threats and blasphemous language, were applauded,
and had every encouragement given them.
However, thank God, we have been delivered. And although some of our
beloved brethren have had to seal their testimony with their blood,
and have died martyrs to the cause of truth; yet
Short though bitter was their pain,
Everlasting is their joy.
Let us not sorrow as "those without hope;" the time is fast
approaching when we shall see them again and rejoice together, without
being afraid of wicked men. Yes, those who have slept in Christ shall
he bring with him, when he shall come to be glorified in him, and
admired by all those who believe; but to take vengeance upon his
enemies and all those who obey not the gospel.
At that time the hearts of the widows and fatherless shall be
comforted, and every tear shall be wiped from off their faces. The
trials they have had to pass through shall work together for their
good, and prepare them for the society of those who have come up out
of great tribulation, and have washed their robes and made them white
in the blood of the Lamb.
Marvel not, then, if you are persecuted; but remember the words of the
Savior: "The servant is not above his Lord; if they have persecuted
me, they will persecute you also;" and that all the afflictions
through which the saints have to pass, are in fulfillment of the words
of all the prophets which have spoken since the world began.
We shall therefore do well to discern the signs of the times as we
pass along, that the day of the Lord may not "overtake us as a thief
in the night." Afflictions, persecutions, imprisonments and deaths,
we must expect, according to the Scriptures, which tell us, that the
blood of those whose souls were under the altar could not be avenged
on them that dwell on the earth, until their brethren should be slain
as they were.
If these transactions had taken place among barbarians, under the
authority of a despot, or in a nation where a certain religion is
established according to law, and all others proscribed, then there
might have been some shadow of defense offered. But can we realize
that in a land which is the cradle of liberty and equal rights, and
where the voice of the conquerors who had vanquished our foes had
scarcely died away upon our ears, where we frequently mingled with
those who had stood amidst "the battle and the breeze," and whose
arms have been nerved in the defense of their country and liberty,
whose institutions are the theme of philosophers and poets, and held
up to the admiration of the whole civilized world--in the midst of
all these scenes, with which we were surrounded, a persecution the
most unwarrantable was commenced, and a tragedy the most dreadful was
enacted, by a large portion of the inhabitants of one of those free
and independent States which comprise this vast Republic; and a deadly
blow was struck at the institutions for which our fathers had fought
many a hard battle, and for which many a patriot had shed his blood,
and suddenly was heard, amidst the voice of joy and gratitude for our
national liberty, the voice of mourning, lamentation and woe? Yes! in
this land, a mob, regardless of those laws for which so much blood had
been spilled, dead to every feeling of virtue and patriotism which
animated the bosom of free men, fell upon a people whose religious
faith was different from their own, and not only destroyed their
homes, drove them away, and carried off their property, but murdered
many a free-born son of America--a tragedy which has no parallel in
modern, and hardly in ancient, times; even the face of the red man
would be ready to turn pale at the recital of it. It would have been
some consolation, if the authorities of the State had been innocent in
this affair; but they are involved in the guilt thereof, and the blood
of innocence, even of _children,_ cries for vengeance upon them.
I ask the citizens of this vast Republic, whether such a state of
things is to be suffered to pass unnoticed, and the hearts of widows,
orphans and patriots to be broken, and their wrongs left without
redress? No! I invoke the genius of our Constitution. I appeal to the
patriotism of Americans, to stop this unlawful and unholy procedure;
and pray that God may defend this nation from the dreadful effects of
such outrages.
Is there not virtue in the body politic? Will not the people rise
in their majesty, and with that promptitude and zeal which is so
characteristic of them, discountenance such proceedings, by bringing
the offenders to that punishment which they so richly deserve, and
save the nation from that disgrace and ultimate ruin, which otherwise
must inevitably fall upon it?
JOSEPH SMITH, Junior.
The other prisoners who had been left in Richmond during this dreary
winter, in the spring were taken to Columbia, in Boone County, and
during the summer also escaped and joined their fellow exiles in
Illinois.
CHAPTER XLVIII.
A PROPHECY THAT DID NOT FAIL.
Before concluding this writing I wish to refer to a matter before
briefly alluded to. On July 8, 1838, the Lord had given a revelation to
the Twelve Apostles through Joseph, the Prophet, in which John Taylor,
John E. Page, Wilford Woodruff and Willard Richards were chosen to fill
the vacancies in the quorum of the Twelve, and the Apostles were to
take leave of the saints in Far West on the twenty-sixth day of April,
1839, on the building spot of the Lord's House, and from thence depart
over the great waters to preach the gospel in foreign lands.
It had been the constant boast of the mob throughout the persecutions
we have been relating, that this was one of "Joe Smith's" revelations,
at least, that should not be fulfilled.
Yet at the time appointed, the twenty-sixth day of April, five of the
Twelve Apostles arrived there, having come from Quincy by various
routes to elude the vigilance of their enemies, together with a number
of Elders, High Priests and Priests. The five Apostles ordained Wilford
Woodruff and George A. Smith members of their quorum, thus making the
number of Apostles present seven, a majority of the Twelve, and hence
competent to transact business as a quorum. They also ordained a number
to the office of Seventy. They excommunicated a number of persons from
The Church; prayer was offered up by the Apostles in the order of their
standing in the quorum. A hymn known to the saints as Adam-Ondi-Ahman
was sung. After this hymn was sung, Elder Alpheus Cutler, the
master-workman of the Lord's House, laid the south-east corner stone in
its position, and then said, in consequence of the peculiar situation
of the saints, it was deemed prudent to discontinue further labor on
the House until the Lord should open the way for its completion. The
Apostles then took leave of some seventeen saints, who were present,
and started on their way to fill their missions beyond the great
Atlantic Ocean. Thus was fulfilled that revelation in every particular,
notwithstanding the boasts of the mob which said it should fail of
fulfillment. So important do I deem the fulfillment of this prophecy,
however, that I give here the official report of the proceedings of
that meeting, signed by the president of it:--
At a conference held at Far West by the Twelve, High Priests, Elders
and Priests, on the twenty-sixth of April, 1839, the following
resolution was adopted--
Resolved: That the following persons be no more fellowshipped in The
Church of Jesus Christ of Latter-day Saints, but excommunicated from
the same, viz.:--Isaac Russell, Mary Russell, John Goodson and wife,
Jacob Scott, Senior, and wife, Isaac Scott, Jacob Scott, Junior, Ann
Scott, Sister Walton, Robert Walton, Sister Cavanaugh, Ann Wanlass,
William Dawson, Junior, and wife, William Dawson, Senior, and wife,
George Nelson, Joseph Nelson and wife and mother, William Warnoch and
wife, Jonathan Maynard, Nelson Maynard, George Miller, John Grigg and
wife, Luman Gibbs, Simeon Gardner and Freeborn Gardner.
The council then proceeded to the building spot of the Lord's House;
when the following business was transacted--Part of a hymn was sung,
on the mission of the Twelve.
Elder Cutler, the master-workman of the House, then re-commenced
laying the foundation of the Lord's House, agreeably to revelation, by
rolling up a large stone near the southeast corner.
The following of the Twelve were present--Brigham Young, Heber C.
Kimball, Orson Pratt, John E. Page and John Taylor, who proceeded to
ordain Wilford Woodruff and George A. Smith (who had been previously
nominated by the First Presidency, accepted by the Twelve, and
acknowledged by The Church)--to the office of the Twelve, to fill the
places of those who are fallen. Darwin Chase and Norman Shearer (who
had just been liberated from Richmond prison, where they had been
confined for the cause of Jesus Christ,) were ordained to the office
of the Seventies.
The Twelve then offered up vocal prayer in the following
order--Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page,
John Taylor, Wilford Woodruff and George A. Smith. After which we
sung Adam-Ondi-Ahman, and then the Twelve took their leave of the
following saints, agreeably to the revelation, viz.: Alpheus Cutler,
Elias Smith, Norman Shearer, William Burton, Stephen Markham, Shadrach
Roundy, William O. Clark, John W. Clark, Hezekiah Peck, Darwin Chase,
Richard Howard, Mary Ann Peck, Artimesia Grainger, Martha Peck, Sarah
Grainger, Theodore Thurley, Hyrum Clark and Daniel Shearer.
Elder Alpheus Cutler then placed the stone before alluded to in
its regular position, after which, in consequence of the peculiar
situation of the saints, he thought it wisdom to adjourn until
some future time, when the Lord shall open the way; expressing his
determination then to proceed with the building; whereupon the
conference adjourned.
BRIGHAM YOUNG, President.
JOHN TAYLOR, Clerk.
CHAPTER XLIX.
A STATE'S SHAME.
This brings me to the close of the story of the Missouri Persecutions.
We have seen a people start out under the direction of the Lord to
build up the City of Zion to his holy name; but because of their
disobedience and failure to observe strictly those conditions upon
which the Lord had promised them success in accomplishing so great a
work, they were driven entirely from that county and state where that
city is to be founded.
We have seen a proud, sovereign state of the great American Union,
with a constitution that guaranteed the largest possible religious and
civil liberty to its citizens, ignore both the spirit and letter of
that constitution. We have seen its officers shamefully violate the
laws passed in pursuance of it; and from the chief executive down enter
into plots to destroy the saints of God, or drive them from the State;
in accomplishing which, they were guilty of the most cruel barbarity.
It is no palliation of their offense to say that the saints had not
strictly kept the commandments of God. Their offenses were against
the laws of God rather than the laws of man; delinquencies that fell
not under the power of the State to correct. So far as the State of
Missouri was concerned, she was not justified in trampling on her own
constitution and laws, and permitting not only her people but the
officers of the State to commit outrages against an innocent people
that would put savages to the blush of shame.
I impeach the State of Missouri before the Bar of Nineteenth Century
Civilization; and affirm that in the five years between 1833 and 1838,
she permitted and became a party to acts of robbery, violence and blood
which are a disgrace to the age and its boasted spirit of progress
and toleration. I charge that Missouri was guilty of crimes the
perpetration of which forbids the claim that in the United States of
America, and in this enlightened century, there has been an abandonment
of the barbarities of past ages.
Before the great Bar of History, I impeach the State of Missouri. In
the years from 1833 to 1838 there were committed within her borders
and against an unoffending, and law-abiding people, acts of shameful
robbery, arson, mob-violence; willful, wanton slaughter of men, women
and children; worst of all, rape upon virtuous wives and maidens; and,
at the last, illegal banishment of some twelve thousand people from
the State. For these crimes, repeatedly committed and numerous, no
offender was ever brought to punishment by the State. On the contrary
the machinery of its government was employed and its officers exerted
themselves to further oppress the innocent sufferers; so that instead
of being a means for their protection, the government was made an
engine for their oppression; and its legislature turning a deaf ear to
the story of their wrongs, made liberal appropriations from the State
treasury to defray the expenses of those who committed the outrages
against them and drove them from the State.
I impeach the State of Missouri before the Bar of American
Constitutions and Institutions; and charge that in the crimes permitted
and by her officers perpetrated against the Latter-day Saints in the
five years between 1833 and 1838, she both deserted and violated
the principles of government upon which the State is founded. By
failing--nay, worse, by refusing at first to protect by the majesty and
righteous execution of her laws, and next by becoming an assailant and
robber of the unoffending Latter-day Saints, she denied to them and
deprived them of the right to property, the right to pursue happiness,
the right to be free the right to worship God after the dictates of
their own consciences. And by denying to them and depriving them of
these rights, Missouri violated the fundamental principles of American
government, and outraged American institutions.
Lastly, I charge Missouri's historians, both those who have written the
history of the counties in which the outrages I have detailed occurred,
as well as the historians of the State at large, with having glazed
over these deeds of infamy. They have either withheld or misrepresented
the facts, and have descended so low as to become apologists for the
State and the officers that could perpetrate and become a party to such
acts of injustice, rapine and murder.
The statements of fact in these pages are irrefutable and easy of
verification. They can neither be successfully denied, gainsaid, nor
explained away; nor can the impeachment of the State of Missouri before
the Bar of History, Civilization or of American Institutions. The
otherwise grand State of Missouri is stained with dishonor; because of
her treatment of the Latter-day Saints on her escutcheon is to be seen
the blotch of innocent blood unavenged.
In undertaking the task of writing this history, the one thought above
all others in my mind has been the desire to present to the youth of
the Latter-day Saints, many of whose fathers passed through these
trying scenes, with a circumstantial account of them that they might
know how much was endured by their fathers for the truth's sake; that
they might learn to prize it, not only for what it is in itself, but
also to prize it to some degree for what it cost the fathers. But
at the close of my task I find myself convinced that it is equally
important that the people of Missouri and of the United States should
have the plain facts presented to them, that they may not unwittingly,
as the general tendency now is, become in a manner parties to the crime
by approving what was done in that period, and thus fall under the
displeasure of God, whose words are equally strong against those who
shed the blood of the saints and the prophets, and those who applaud
such crimes.
APPENDICES.
APPENDIX I.
"MORMONS" IN JACKSON COUNTY.
(_Taken from the "History of Jackson County, Missouri," published by
Union Historical Co., Kansas City, Missouri,_ 1881, _pp._ 250 _to_ 269,
_inclusive._)
A very prominent feature of the early history of Jackson County was
the trouble between the "Mormons" and other citizens during 1831 and
1832, which led to the expulsion of the former from the county during
the latter part of the year 1832. This sect was brought into existence
on the sixth day of April, 1830, near Manchester, New York. The first
society consisted of six persons--Joseph Smith, Sr., Joseph Smith,
Jr., Hyrum Smith, Samuel Smith, Oliver Cowdery and Joseph Knight. The
three Smiths last mentioned were brothers, and sons of Joseph Smith,
Sr., and Joseph Smith, Jr., was the reputed author of the new faith,
and is the prophet of "Mormon" history. This Smith family came from
Vermont, where Joseph, Jr., was born at Sharon, in Windsor County,
December 23rd, 1805. They are represented by their neighbors, both in
Vermont and New York, to have been a shiftless, worthless family. The
parents are represented as having been dishonest, unreliable, ignorant
and superstitious, and the sons seemed to have inherited all these
peculiarities. A part of the business of the father was that of "water
witch," in which capacity he went about the country with a hazel rod
divining where water could be found by digging wells, by the writhings
of the rod when held in the hands in a peculiar manner.
Young Joseph is reported to have been a wild, reckless boy, dishonest,
untruthful and intemperate. As he grew toward adult age he adopted
his father's profession of "water-witching," and afterwards added to
it the more practical business of digging the wells he thus located.
While in this capacity he discovered a smooth, round stone of peculiar
shape while digging a well for a Mr. Chase near Manchester. This he
adopted as a "peep stone," and pretended that by placing it in his hat
in a peculiar way it had the miraculous power of revealing to him where
lost and stolen articles could be found, and he then added this to his
previous miraculous business of "water-witchery."
During the decade from 1820 to 1830 a great religious revival swept
over the country, and gave rise to the phenomena known as "jerks!" This
excitement raged greatly in western New York and in the neighborhood of
the Smiths. Joseph, Jr., and some of his sisters and brothers became
converted at one of the revivals, but Joseph was greatly vexed in
spirit by the uncertainty as to which of the sects was the right one.
He became a constant reader of the Bible for a time, but subsequently
fell again into his old ways, and later events indicate that he fell
also into some new ones, which have extended the peculiarities of his
nature much beyond the sphere of his personal influence and beyond the
period of his time. He put forth the claim that in September, 1823, God
sent messengers to him to say that he was forgiven for his sins. Again
in 1826, he claimed an angel visited him with the information that in
the Hill Cumorah, not far from Manchester, were hidden certain golden
plates which he was to unearth and translate. These plates were exhumed
in September, 1826, as Joseph represents it, "with a mighty display of
celestial machinery," and were delivered by the angels to him. These
plates were afterwards translated by Joseph Smith, Oliver Cowdery, a
school-master, and one Martin Harris, and published in the early part
of the year 1830 as the "Book of Mormon."
Another account of the origin of the Book of Mormon is that it was
written as a historical romance, to account for the Indians in America,
in 1812, by a Mr. Solomon Spaulding, a retired preacher, and presented
to Mr. Patterson, a bookseller in Pittsburg for publication, together
with a preface representing it to have been taken from plates dug up in
Ohio. Mr. Patterson did not think the enterprise would pay, and hence
did not publish it; but Sidney Rigdon, afterwards quite noted in early
"Mormon" history, was then at work in the office of Mr. Patterson, and
it is suggested that he stole the manuscripts, and had his full share
in bringing "Mormonism" into existence, though he did not appear in
connection with it for some months after the organization of the first
society.
But, however the book may have come, Joseph Smith appears from the
first as prophet, and directed the movements of the new sect by
what he claimed to be divine revelations, and put forth the most
extravagant claims for himself and his prophetic powers. This was a
time particularly favorable for the cultivation of such a superstition.
The religious ideas prevailing at the time of the religious excitement
referred to, embraced the belief in the direct dealings of God with
man, very much after the manner represented in ancient Jewish history,
which made such pretenses as these peculiarly liable to be accepted.
Immediately after the organization of the first society, as above
stated, there was an administration of the sacrament, and the laying on
of hands for the "Gift of the Holy Ghost." Five days afterward, on the
11th of May, Oliver Cowdery preached the first sermon on the new faith,
and before the close of the month, at Colesville, Browne [A] County,
New York, there was what was claimed by the new sect to be miracles
performed. From this the new sect took strong root with the ignorant
and superstitious, and it gained members rapidly, notwithstanding the
prophet was several times arrested for misdemeanors. In August, Paxley
P. Platte [B] and Sidney Rigdon appeared as "Mormons," and soon after
Orson Platte [C] was converted and baptized into the new sect.
[Footnote A: This should be Broome County.]
[Footnote B: Should be Parley P Pratt.]
[Footnote C: Should be Orson Pratt.]
The work of propagandation now became very active and effective. Smith
put forth a revelation that mundane things were about to be brought to
an end, a claim that was likely to strike terror into the hearts of the
ignorant and superstitious, after the strong religious excitement that
had been prevailing, and with the ideas of hell and the future state at
that time current in theology. This was industriously proclaimed by the
preachers, and accompanied with the narration of Smith's miracle, and
the injunction to seek safety in the new Church. Its effect upon the
ignorant and superstitious was very great, and by October, 1830, the
society numbered fifty, and by June, 1831, about two thousand. Rigdon
having taken up his residence near Kirtland, Ohio, had gathered around
him about fifty very fanatical people. In January, 1831, he visited
Smith in New York, and Smith returned with him to Kirtland, and soon
afterward there was a gathering of all the adherents at Kirtland. This
is known in "Mormon" history as the "First Hegira."
The sect, at this time, as at all others, was composed of ignorant,
superstitious and fanatical people prepared by these qualities to
accept anything marvelous that might be told them, or to do anything to
which they might be directed by one imposed upon them as a prophet or
something demanded of them by the Lord.
Such were the character of the people whom Smith attempted to settle
in Jackson County. In June, 1831, Smith put forth a revelation to the
effect that the final gathering place of the saints, which name they
had now assumed, was to be in Missouri. Accordingly he set out with a
few elders for the new land of promise, arriving at Independence in
July. Here he put forth another revelation stating that this was the
land, or as he put it, "the Zion that should never be moved," and that
the whole land was "solemnly dedicated to the Lord and his saints."
They began at once to build and at first erected a log house in Kaw
township about twelve miles from Independence. On the 2nd of August, he
gave out another revelation that the site of the great temple was three
hundred yards west of the court house in Independence, and accordingly
on the 3rd of August the spot was taken possession of by Joseph
Smith, Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery,
Martin Harris and Joseph Coe, and dedicated with great ceremony, and
followed by an "accession of gifts" from God. The next day, August 4th,
another and larger party arrived from Kirtland, and the first "general
conference" in the Land of Zion was immediately held. During this
conference Smith gave utterance to another revelation, stating that the
whole land should be theirs and should not be obtained "but by purchase
or by blood." The situation, surroundings and leadership of these
people seemed to impress their ignorant and superstitious minds with
the idea that they were a chosen people designed in the purposes of
God, to effect some great reformation in the world, and they seemed to
have imagined that they occupied a similar position to that assigned by
the Bible to the ancient Jews at the time of their escape from Egyptian
bondage and replanting in Canaan. From this extravagance the way to
others was open, easy and natural. In their poverty, the purchase of
the "whole land" by them was manifestly not intended, and hence they
seemed to expect that in some way the Lord would establish them in
the possession of Missouri without that. Assuming this that they 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 respectful of the rights and interest of their
non-"Mormon" neighbors _But though no overt acts of transgression upon
such rights were being committed,_[D] the rapidly gathering members
of the "Mormons," their ignorance, poverty and fanaticism, and the
boastfulness and assurance with which they reiterated their belief in
their destined possession of the country, backed by Smith's significant
revelations and the dishonesty of the methods of the leaders, made the
new sect an object of profound solicitude to the people.
[Footnote D: Italics are mine.--_R._]
In August following the "general conference," Smith and Rigdon returned
to Kirtland, where they established a mill and a bank, the latter being
an irresponsible "wild cat" concern that failed soon after its notes
were well afloat, which failure was attended by another revelation to
Smith, directing him and Rigdon to depart at night for Missouri.
Soon after their arrival at Kirtland in August, W. W. Phelps was
appointed to purchase a press and establish a Church paper in
Independence, to be called the _Evening and Morning Star._ The
prospectus for this paper appeared in February, 1832, and the paper
itself in June following. On the 25th of March, 1832, Smith and Rigdon,
while away from home, were seized by a mob and tarred, feathered and
beaten for attempting to establish communism, and for forgery and
dishonest dealings. In April, 1832, Smith being at Independence,
a council was held and the printing press set up with religious
ceremonies. In June the paper made its appearance and further excited
the apprehensions of the citizens by an article on "Free People of
Color," which was understood by the slave-holding population of
Missouri to mean that the new sect were what was then appropriately
called "abolitionists," and which in the excitement of that time about
slavery, were as obnoxious to slave-holders as though they possessed
the "cloven foot." This was a further cause of apprehension and led
to a reply in a pamphlet entitled, "Beware of False Prophets!" In the
spring of 1833, the "Mormons" numbered fifteen hundred in Jackson
County. They had nearly taken possession of Independence, and were
rapidly extending their settlements. They grew bolder as they grew
stronger, and daily proclaimed to the older settlers that the Lord had
given them the whole land of Missouri; that bloody wars would extirpate
all other sects from the country; that it would be "one gore of blood
from the Mississippi to the border," and that the few who were left
unslain would be the servants of the saints, who would own all the
property in the country.
At the same time they fell into equal extravagance regarding spiritual
things, and declared themselves "kings and priests of the Most High
God," and all other religious sects as reprobates, the creation of the
devil designed to speedy destruction, and that all but themselves were
doomed, cast away Gentiles, worse than the heathen and unfit to live.
They notified all "Gentiles" who were building new houses and opening
new farms that it was needless, that the Lord would never allow them to
enjoy the fruits of their labor and that in a few months the "Gentiles"
would have neither name nor place in Missouri.
At the same time that these extravagances were thus indulged, there
does not appear to have been any more lawlessness among them or by
them than would result from any equal number of low, ignorant people,
so that while their presence was rapidly becoming insufferable, _they
were doing nothing that would warrant their legal expulsion._[E] Still
their numbers constantly increased by accessions from the east and from
time to time large and enthusiastic meetings were held. In addition
to their paper they had established a Church store in Independence,
which was kept by Bishop Partridge. During the spring and summer it
began to be manifest that they would be strong enough at the fall
election to control the election of officers, and the other settlers
could not regard, except with grave apprehension, the filling of the
county offices by members of such a sect. These apprehensions were
intensified by scandalous stories, which about this time began to reach
Missouri about the leaders of the sect in Ohio, and as the feeling
of apprehension increased, there arose a state of restlessness and
friction closely bordering upon open hostility. However, beyond some
mutual petty annoyances, such as throwing stones at houses, breaking
down fences, etc., there was no open action taken until the 20th of
July, when a number of citizens, about four hundred, assembled to take
action on the situation.
[Footnote E: Italics are mine.--_R._]
The following account of this meeting is taken from a report published
in the _Western Monitor,_ at that time published by Weston F. Birch, at
Fayette, Mo.:
"The meeting was organized by calling Colonel Richard Sampson to the
chair, and appointing James H. Flournoy and Colonel Samuel D. Lucas as
secretaries.
"Messrs. Russell Hicks, Esq., Robert Johnson, Henry Childs, Esq.,
Colonel James Hambriglet, Thomas Hudspeth, Joel F. Chiles, and James M.
Hunter, were appointed to draft an address; the meeting then adjourned
and convened again, when the following was presented:
"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 it is therefore
unprovided for by the laws, and the delays of legislation would put the
mischief beyond remedy.
"But little more than two years ago some two or three of these people
made their appearance in 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 point, serious and
well-grounded complaints having already been made of their corrupting
influence on our slaves.
* * * * * * *
"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 whatever can be gleaned by them from the purlieus of vice and the
abodes of ignorance, it is to be cast like a waif into our social
circles. 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
conversed 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.
* * * * * * *
"And we do hereby most solemnly declare,
"That no 'Mormon' shall in future move into and settle in this county.
"That those now here shall give a definite pledge of their intention,
within a reasonable time, to move 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.
"That the editor of the _Star_ be required forthwith to close his
office, etc. * * * * * *
"That those who fail to comply with these requisitions be referred to
those of their brethren who have the gift of divination and of unknown
tongues to inform them of the lot that awaits them."
Compliance with these demands being refused, the people assembled, tore
down the printing office, scattering the materials and paper on the
ground, and took Bishop Partridge, and a man named Charles Allen, to
the public square, where they stripped and tarred and feathered them.
Mr. Gilbert, who was now connected with the store, agreed to close it,
and the mob then dispersed until the twenty-third.
On the 23rd of July, this convention of citizens again convened and
a committee was appointed to confer with the "Mormon" leaders. This
committee was met by Messrs. Phelps, Partridge, Gilbert, and Messrs.
Covil, Whitmer and Morley, elders of the sect. Between them an
agreement was made to the effect that Oliver Cowdery, W. W. Phelps,
William McLellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter
and John Whitmer, and Harvey Whitlock, were to remove from the county
on or before January 1, 1834, and were to use their influence to secure
the removal of all the saints--one-half by January 1st, the other half
by April 1, 1834; John Corril and Algernon Gilbert were to be allowed
to remain as agents to settle up the business of those removing; the
_Star_ was not again to be published nor any other press set up in the
county; Mr. Phelps and Mr. Partridge, if their families removed by
January 1st, were to be allowed to come and go in settling up their
business. The committee of citizens pledged themselves to use their
influence to see that no violence was to be used against the saints
while compliance to the agreement was being observed.
This agreement as reported to the meeting, was unanimously adopted by
the citizens, and the minutes signed by the chairman, Richard Sampson,
and the secretaries, S. D. Lucas, J. H. Flournoy.
In September Orson Hyde and W. W. Phelps were appointed by the
"Mormons" as a delegation to Governor Dunklin, then Governor of
Missouri, and to represent the affairs already recited, and to ask for
protection. They prepared and presented to the Governor, October 8th,
a long memorial setting forth a long list of grievances, wrongs and
intimidations which they had suffered at the hands of the people of
Jackson County. The Attorney-General being absent, Governor Dunklin
declined to take any action until his return, so that it was not until
the 19th of October that they received his decision. The case presented
to him was an _ex parte_ one, and it received a decision which led
the "Mormon" leaders to rely upon his protection. He denied the right
of any citizens to take into their own hands the redress of the
grievances, and recommended the "Mormons" to appeal to the civil courts
by affidavit and legal process for redress of the wrongs complained of,
and promised them a faithful enforcement of the laws.
In pursuance of this action of the Governor, the leaders resolved not
to abide by the agreement made with the people in July. Preparations
for removal from the county were stopped and their leaders engaged
Messrs. Woods, Reese, Doniphan and Atchison to defend them and
prosecute for them in the courts. This aroused the citizens again, and
although the "Mormons" had not so violated the law as to enable the
people to proceed against them by legal process, the prospect, from the
facts already stated, were regarded by the people as so extraordinary
as to warrant extraordinary measures. Their safety, it appeared to
them, depended upon the expulsion of the "Mormons" from the county by
force, and they at once began preparations to that end.
On the 31st day of October, a party of forty or fifty armed men,
without other warrant than their own judgment of the requirements of
the situation, visited a settlement of the "Mormons" on the Big Blue,
destroyed ten houses and whipped a number of men. On the night of
the 1st of November another party visited a settlement about twelve
miles southwest of Independence, where Parley P. Pratt had assembled a
force of about sixty men; here they encamped for the night and put out
guards, two of which, Robert Johnson and a man named Harris, had an
encounter with Pratt, whom one of them knocked down with a musket. They
were then captured by Pratt's party and detained over night. The same
night they were attacked in Independence and houses were stoned, doors
broken down, etc. Part of A. S. Gilbert's house was pulled down and
the doors of the store were broken in and the goods scattered on the
street. A party of "Mormons," summoned from a neighboring settlement,
saved part of the goods and attempted to have a man named Richard
McCarty arrested for participation in the affair, but the Justice of
the Peace applied to, Samuel Weston, refused to issue a warrant for
the purpose. At the same time other "Mormon" settlements were visited
by the people and great consternation was caused thereby among the
women and children, the men having fled, but no injury was done them.
The next day, November 2nd, all the Independence "Mormons," numbering
about thirty families, left town and gathered together for protection.
The same day people made another attack on the Big Blue settlement,
when they unroofed another house. They attacked also another settlement
about six miles from Independence. The next day, November 3rd, Joshua
Lewis, Hiram Page and two other "Mormons" went to Lexington to ask
protection from the circuit court, which was refused; while others
applied to Justice of the Peace Silvers at Independence, with a like
result. A number of persons at this time visited the "Mormons" and
advised them to leave the country, as the people were so incensed
at them that their lives were in danger. This was Sunday, and the
"Mormons" had a rumor among them that a general massacre was impending
for Monday.
When Monday came the citizens collected and took possession of a ferry
belonging to the "Mormons" across the Blue, but they soon abandoned
it and gathered in greater numbers at Wilson's store about one mile
west of it. A party of "Mormons," numbering about thirty, started from
an adjacent settlement to help those on the Blue, but hearing of the
assembly of the citizens at the store, fled through the cornfields and
were pursued by the citizens. Later in the day a party of about thirty
arrived from the settlement on the prairie where Pratt had encountered
the guards a few nights before, and between them and the citizens a
fight occurred, in which Hugh L. Brozeal and Thos. Linville of the
citizens were killed and a "Mormon" named Barber fatally wounded. This
fight created the greatest excitement throughout the county.
The same day Richard McCarty caused Gilbert and Whitney to be arrested
for assaulting him in Independence Saturday night, and for causing his
arrest and attempting to prosecute him afterward. The situation of
affairs now was that no "Mormon" could receive justice from the public
courts any more than a citizen could have received justice in a trial
by "Mormons." The conduct of the "Mormons" had so disrupted public
peace and order that the county was virtually in the hands of a mob.
In this situation Samuel C. Owens, clerk of the county court, advised
Gilbert and Whitney to go to jail as a means of protection, and they,
together with W. E. McLellin and a Mr. Coville and Morley, and one
other "Mormon," took this advice. During the night, Gilbert, Coville
and Morley were taken out for the purpose of an interview with their
fellow "Mormons," but on being returned next morning were fired upon by
a party of six or seven citizens. Coville and Morley ran and escaped,
but Gilbert was retained by the sheriff. The balance of the party were
released next day.
The next day, November 5th, brought still more exciting times, for
rumors from both sides exaggerated the scenes that had transpired;
the citizens gathered to the number of hundreds from all parts of
the county; the "Mormons," too, were rallying, one hundred of them
collecting about a mile west of Independence. There they halted,
waiting to learn the condition of affairs. They were informed that the
militia had been ordered out for their protection and that Colonel
Pitcher was in command. Upon application to this officer the "Mormons"
were told that there was no alternative, they must leave the county
forthwith; and deliver into Col. Pitcher's hands certain ones of their
number to be tried for murder; and to give up their arms. To these
demands the "Mormons" yielded. The arms, about fifty guns of all sorts,
were surrendered; the men present accused of being in the skirmish
the evening before, were given up for trial; and after being kept in
durance for a day and night Col. Pitcher took them into a cornfield
near by and said to them, "Clear out!"
Following this event small parties went over the country warning the
"Mormons" away wherever found, and not unfrequently using violence
to the men when any of them were caught. This was continued by the
infuriated citizens until the "Mormons" had all fled the county. They
attempted to find refuge in adjoining counties, but Clay was the only
one that would receive them.
This was the end of "Mormonism" in Jackson County, but not the end of
the Mormon trouble, for through the influence of their attorneys, and
in the absence of such open violations of law as would have warranted
their legal expulsion from the county, they were able to impress
Governor Dunklin with the idea that they were then the victims of a
ruffianly mob and were being persecuted on account of their religion.
Hence for several years afterward there was a sort of support given
them by the governor, which, though insufficient to reinstate them
in Jackson County, was sufficient to inspire them with the hope, and
caused them to expect and to some extent propose to return. This kept
up the trouble.
Whether the people were justified in so employing violence to rid
themselves of an obnoxious sect, the members of which had not so
violated the law as to warrant their legal expulsion, was shown by the
events of the next few years. The "Mormons" settled finally in Clay,
Carroll, Ray, Caldwell and Daviess counties, where they grew strong and
prosperous, and, as in Jackson County, became correspondingly arrogant
and unbearable. They took political possession of Daviess County, and
there and in Caldwell County began to put in practice the things the
people in Jackson County had apprehended and to prevent which they
expelled them from the county. After making for themselves a record
for treason, arson, burglary, theft, murder, and a long list of other
crimes, they were finally, in 1838, expelled from the State by Governor
Boggs, whom they attempted afterward, on the 6th day of May, 1842, to
assassinate while sitting in his house at Independence.[F]
[Footnote F: For an investigation of this subject see "Rise and Fall of
Nauvoo," by the author of "Missouri Persecutions."]
A quite detailed account of their efforts to get back to Jackson
County, and of the action of Governor Dunklin, and the negotiations
between them and the people of Jackson County, has been furnished in
the following, which, it will be observed, is as favorable to the
"Mormons" as possible:
November 21st, R. W. Wells, attorney-general of Missouri, wrote to
the legal counsel employed by the saints, that he felt warranted in
advising them that in case the "Mormons" expelled from Jackson County
desired to be reinstated, he had no doubt the governor would send them
military aid. He further advised that the "Mormons" might organize into
militia and receive public arms for their own defense. Judge Ryland
also wrote Attorney Amos Reese, stating that the governor had inquired
of him respecting the "outrageous acts of unparalleled violence that
have lately happened in Jackson County;" and wished to know whether the
"Mormons" were willing to take "legal steps against the citizens of
Jackson County."
He further wished to know whether a writ issued by him upon the oath of
Joshua Lewis and Hiram Page had been handed to the sheriff for service;
and if so what was the fate of the writ. This letter was dated November
24, 1833.
In answer to the governor's inquiries Mr. Gilbert wrote that officer on
November 29th, giving the following reasons why an immediate court of
inquiry could not be held. "Our Church is scattered in every direction:
some in Van Buren, (a new county;) a part in this county, (Clay;) and a
part in Lafayette, Ray, etc. Some of our principal witnesses would be
women and children, and while the rage of the mob continues, it would
be impossible to gather them in safety to Independence. And that your
excellency may know of the unabating fury with which the last remnant
of our people remaining in that county are pursued at this time, I
here state that a few families, perhaps fifteen to twenty, who settled
themselves more than two years ago on the prairie, about fifteen miles
from the county seat of Jackson County, had hoped from the obscurity
of their location that they might escape the vengeance of the enemy
through the winter; consequently they remained on their plantations,
receiving occasionally a few individual threats, till last Sunday, when
a mob made their appearance among them; some with pistols cocked and
presented to their breasts, commanding to leave the county in three
days, or they would tear their houses down over their heads, etc." * * *
"An immediate court of inquiry called while our people are thus
situated, would give our enemies a decided advantage in point of
testimony, while they are in possession of their homes, and ours also;
with no enemy in the county to molest or make them afraid."
This letter was read and concurred in by Mr. Reese.
Those people threatened on the 24th, as stated by Mr. Gilbert, fled
into Clay County and encamped on the Missouri.
December 6th, an additional memorial of facts and petition for aid, was
sent to Governor Dunklin, setting forth the facts of their dispersion,
and signed by six of the elders of The Church. A letter accompanied the
petition, informing his excellency of the wish and intention of the
saints to return to their homes, if assured of safety and protection.
On Monday, December 24th, four families living near Independence, whose
age and penury prevented their removal in haste, were driven from their
homes; the chimneys of their houses were thrown down, and the doors and
windows broken in. Two of these men were named Miller and Jones, Mr.
Miller being sixty-five years old, and the youngest of the four.
A court of inquiry was held in Liberty, Clay County, during December,
which resulted in the arrest of Colonel Pitcher for driving the saints,
or "Mormons," from Jackson, for trial by court-martial.
Mr. Gilbert wrote Governor Dunklin from Liberty, Clay County, January
9, 1834, submitting for consideration the idea of the saints making
the endeavor to purchase the property of a number of the most violent
opposers, if such effort would be satisfactory, and help to solve the
question peaceably.
Governor Dunklin replied to the memorials and petitions of the saints
in a friendly manner, avowing his desire and design to enforce
the civil law, and if practicable, to reinstate those unlawfully
dispossessed of their homes. Two clauses in this letter disclose
something in reference to the peculiar animus of the persecution waging
against the "Mormon" population. He wrote: "Your case is certainly a
very emergent one, and the consequences as important to your society
as if the war had been waged against the whole State; yet the public
has no other interest in it, than that the laws be faithfully executed.
Thus far, I presume, the whole community feel a deep interest, for
that which is the case of the 'Mormons' today, may be the case of the
Catholics tomorrow; and after them any other sect that may become
obnoxious to a majority of the people of any section of the State. So
far as a faithful execution of the laws is concerned, the executive is
disposed to do everything consistent with the means furnished him by
the legislature, and I think I may safely say the same of the judiciary.
"As now advised, I am of the opinion that a military guard will be
necessary to protect the State witnesses and officers of the court,
and to assist in the execution of its orders, while sitting in Jackson
County."
An order was sent by the same mail from the governor, directing the
captain of the Liberty Blues, a military organization, to comply with
the requisitions of the circuit attorney, in the progress of the trials
that might ensue. This letter is dated February 4, 1834.
Suits were instituted by Messrs. Phelps and Partridge, in the proper
courts of Jackson County, and a dozen or so of the brethren summoned
by subpoena to attend the sitting of the court of inquiry to be
held. These witnesses were met February 23rd, at Everett's Ferry by
the Liberty Blues, fifty strong, commanded by Captain Atchison, to
guard them into Jackson County. They crossed the river, and encamped
about a mile from it. From reports brought into camp by scouts sent
out, Captain Atchison sent an order to Captain Allen for two hundred
drafted militia, and to Liberty for ammunition. The next day the party
reached Independence, where the witnesses met the district attorney,
Mr. Reese, and the attorney-general, Mr. Wells; and from them it was
ascertained that all prospect for a criminal prosecution was at an end.
Mr. Wells had been instructed by the governor, to investigate, "as far
as possible," the outrages in Jackson; but the determined opposition
presented to the enforcement of the law, by those who had driven the
"Mormons" out, prevented the performance of executive duty. The judge
discharged Captain Atchison and his company of Blues, stating that
their service was not needed and that officer marched out of town, with
the witnesses under guard, to the tune of "Yankee Doodle."
While all this was transpiring time passed on and others were made to
suffer. One old man Lindsay, nearly seventy, had his house thrown down,
his goods, corn and other property piled together and fired, but was
fortunate, after the parties who did it left, to save a part of his
effects through the exertions of a son. Lyman Leonard, one of those
who was compelled to return from Van Buren County was dragged from his
house, beaten and left for dead, but revived and escaped. Joshua Sumner
and Barnet Cole were beaten severely at the same time.
March 31st, 1834, Ira I. Willis went over from Clay County into Jackson
to look for and reclaim a cow that had strayed. While at the house of
Justice Manship, making proof to the ownership of the cow, he was set
upon and cruelly whipped.
April 10th, 1804,[G] a petition was prepared memoralizing the President
of the United States, and stating the facts of the expulsion of the
people from Jackson County; and further setting forth that an impartial
investigation into their several individual wrongs in the county where
those wrongs were committed was impossible; they therefore asked
that the executive power of the United States be exercised in their
protection. This memorial and petition was signed by one hundred and
fourteen of the expelled refugees.
[Footnote G: Doubtless should be 1834.]
In answer to this petition the President by order replied that the
matter of the petition was referred to the War Department, and the
department declined interference, as it did not appear that the
emergency warranting such interference had occurred. This information
was dated May 2nd, 1834, and signed by Lewis Cass. On the same day
Governor Dunklin wrote to Messrs. Phelps and others, that the court of
inquiry, before which Lieut. Col. Pitcher was to answer, had decided
that the demand made by the officer for the surrender of the arms of
the saints on Nov. 5th, 1833, was improper, and an order was sent to
Col. Lucas to return them. This order directed Col. Lucas to deliver to
W. W. Phelps, E. Partridge and others, fifty-two guns and one pistol,
received by Col. Pitcher from the "Mormons," Nov. 5th, 1833.
The result of this order is seen from the following communication
made to Gov. Dunklin, May 7th, 1834: "Since the 24th ult., the mob of
Jackson County have burned our dwellings to the number of over one
hundred and fifty. Our arms were also taken from the depository, (the
jail,) about ten days since and distributed among the mob." * * * * * *
*
The order for the restoration was forwarded to Col. Lucas, at
Independence, May 17th, with a statement that he might return the
arms to either of the three ferries on the Missouri, the line between
Jackson and Clay counties. Of this delivery of the order the governor
was informed by letter dated May 29th. To the letter and order to Col.
Lucas, that officer stated that he would reply by May 22nd, but before
that time he removed to Lexington and did not reply what he would do.
Some time in May the expelled "Mormons" and their friends in Clay
County began the manufacture of weapons, in order to be prepared
for defense if occasion again required it; and in this many of the
influential men of the county encouraged them, in order, as they said,
"to help the 'Mormons' to settle their own difficulties."
In the fall and before the agreement to leave Jackson County had been
made, by the "Mormons" afterward expelled, a number of their brethren
in Ohio, including Joseph Smith, Sylvester Smith, Frederick Williams
and others, not far from one hundred and fifty men in all, had made
arrangements to move into Missouri, with the intent to aid their
followers there in defending themselves, or to share with them the fate
that might await them. Of their intention thus to enter the State as
immigrants, they notified their brethren in Missouri, who by letter
dated April 24th, 1834, informed the governor, asking that their arms
be restored to them and they be reinstated in their homes with the
privilege of maintaining themselves in those homes, when so reinstated,
by force; further asking the governor to give them a guard to escort
them to Jackson County, when their friends from the East arrived. This
letter was signed by A. S. Gilbert and four others.
This company above referred to, left Kirtland May 5th, 1834, and on
June 5th, Mr. Gilbert notified the governor, in accordance with the
opinion of Mr. Reese, district attorney, that the company was nearly to
their journey's end; and again asked for an escort.
In answer to the communications of Mr. Gilbert and others, Governor
Dunklin made answer, dated at Jefferson City, June 6th, 1834, from
which letter, directed to Col. J. Thornton, the following extracts are
taken:
"Dear Sir:--I was pleased at the reception of your letter, concurred
in by Messrs. Reese, Atchison and Doniphan, on the subject of the
Mormon difficulties. * * * A more clear and indisputable right does not
exist, that the Mormon people, who were expelled from their homes in
Jackson County, to return and live on their lands, and if they cannot
be persuaded as a matter of policy to give up that right, or to qualify
it, my course, as the chief executive officer of the State, is a plain
one. The Constitution of the United States declares: 'That the citizens
of each State shall be entitled to all privileges and immunities of
citizens in the several States.' Then we cannot interdict any people
who have a political franchise in the United States, from immigrating
to this State, nor from choosing what part of the State they will
settle in, provided they do not trespass on the property or rights of
others. * * * And again, our Constitution says; That all men have a
natural and indefeasible right to worship Almighty God according to
the dictates of their own consciences.' I am fully persuaded that the
eccentricity of the religious opinions and practices of the 'Mormons'
is at the bottom of the outrages committed against them. They have the
right constitutionally guaranteed to them, and it is indefeasible,
to believe, and worship Joe Smith as a man, as an angel, or even as
the true and living God, and to call their habitation Zion, the Holy
Land, or even heaven itself. Indeed there is nothing so absurd or
ridiculous, that they have not the right to adopt as their religion,
so that in its exercise they do not interfere with the rights of
others. * * * I consider it the duty of every good citizen of Jackson
and adjoining counties, to exert themselves to effect a compromise of
their difficulties, and were I assured I would not have to act in my
official capacity in the affair, I would visit the parties in person
and exert myself to the utmost to settle it. My first advice would be
to the Mormons to sell out their lands in Jackson County, and to settle
somewhere else, where they could live in peace, if they could get a
fair price for them, and reasonable damages for injuries received.
If this failed I would try the citizens and advise them to meet and
rescind their illegal resolve of last summer; and agree to conform to
the laws in every particular, in respect to the Mormons. If both these
failed, I would then advise the plan you have suggested, for each party
to take separate territory, and confine their numbers within their
respective limits, with the exception of the public right of ingress
and egress upon the public highway. If all these failed then the simple
question of legal right would have to settle it. It is this last that
I am afraid I shall have to conform my action to in the end, and hence
the necessity of keeping myself in the best situation to do my duty
impartially."
To facilitate any effort that might be made to effect a settlement of
the troubles, the governor appointed Col. Thornton as an aid to the
commander-in-chief, and requested him to keep himself and the governor
closely informed of all that was transpiring.
The company emigrating from Ohio, under the charge of Joseph Smith,
were joined at Salt River, Missouri, by a number from Michigan in
charge of Hyrum Smith and Lyman Wright,[H] their united number being
two hundred and five men. These were organized and drilled under Mr.
Wright, who was appointed to the command of the whole force.
[Footnote H: Wight.]
June 9th, 1834, the governor issued a second order for the return of
the arms, directed to Col. Pitcher, Col. Lucas having resigned his
command and left the county. This order to Col. Pitcher required him to
collect the arms, if not in his possession, and return them to Messrs.
Phelps and Partridge and others from whom they were taken.
June 10th, Judge John F. Ryland wrote to Mr. Gilbert from Richmond,
requesting that the "Mormons" be called together at Liberty the
following Monday, the 16th, at which time he would meet them with a
deputation of some of the most respectable citizens of Jackson County
and explain to them his views, stating further that he dreaded the
consequences likely to ensue if he failed in his efforts to secure an
amicable adjustment between the parties. This request was acceded to.
Mr. Gilbert and others notified their brethren of the time and place
of meeting and its object; and on the 16th the meeting was held, the
citizens of Clay County, including the "Mormons," numbering between
eight hundred and a thousand, assembled at the court house, where they
were met by the judge and a deputation from Jackson County. At this
meeting the citizens of Jackson County, through a committee consisting
of Mr. Samuel C. Owens and nine others, submitted propositions
in substance as follows: That they would purchase the lands and
improvements of the "Mormons" at a valuation to be fixed by arbitrators
to be agreed upon by the parties; that when these arbitrators should
have been chosen, twelve of the "Mormons" should be permitted to go
with the arbitrators to point out the lands and improvements to be
valued, the people of the county guaranteeing their safety while so
doing; that when these arbitrators should have fixed said valuation,
the people of Jackson County would pay the same with one hundred per
cent added thereto within thirty days after said report. That upon said
payment so made the "Mormons" should execute deeds for the lands, and
make no effort ever after to settle as a community or as individuals
within the county. Both parties were to enter into bonds to keep the
terms of the agreement when made. A counter proposition was that the
"Mormons" should buy all the lands of the people of Jackson County and
their improvements on the public lands, the valuation to be made in the
same way by arbitrators, and the same addition of one hundred per cent
to such valuation when reported, payment to be made by the "Mormons"
within thirty days after said report of valuation, as in the first
proposition.
After the reading of this proposition, its adoption and enforcement
were warmly urged by Mr. Owens, chairman of the deputation from Jackson
County, and were as warmly met and opposed by Gen. Doniphan. Rev. M.
Riley, of the Baptist church, urged the expulsion of the "Mormons,"
stating that they had "lived long enough in Clay County, and must
either clear out or be cleared out." Mr. Turnham, the moderator of the
meeting, answered this speech, counseling moderation, saying, among
other things, "Let us be Republicans; let us honor our country and not
disgrace it like Jackson County. For God's sake, don't disfranchise
or drive away the 'Mormons.' They are better citizens than many of
the old inhabitants." This expression was endorsed by Gen. Doniphan.
Considerable excitement ensued, during which a quarrel occurred between
some parties outside the door, in which one Calbert stabbed another man
named Wales. Someone shouted into the door of the court room, "A man
stabbed!" which broke up the meeting. Pending the restoration to order,
Messrs. Phelps, McClellan and others consulted together and replied
to the proposition, that they were not authorized to accede to either
of the set of terms submited, but that they would give general notice
and call a meeting of their brethren and make definite answer by the
following Saturday or Monday, and that such answer should be placed in
the hands of Judge Turnham, chairman of the meeting, earlier than the
day named, if possible; assuring Mr. Owens and others that there was no
design to open hostilities on the people of Jackson or other counties.
They further pledged themselves to prevent any of their brethren coming
from the east from entering into Jackson County.
Messrs. Phelps and Gilbert submitted to Mr. Owens and others of the
Jackson committee a reply dated June 21st, 1834, stating that they had
consulted with their brethren, as agreed, and were authorized to state
that the propositions as made to them June 16th, could not be acceded
to. In the same communication they gave the assurance that there was
no intention on the part of themselves or their brethren to invade the
county of Jackson in a hostile manner.
By this uniting, immediate conflict seemed to be averted, and the
Jackson County committee returned home by way of the ferry, where is
now the Wayne City landing. The boat was taken over to them and ten
or twelve men and as many horses went aboard the boat. When about the
middle of the Missouri the boat filled with water and sank; men, horses
and all went down together. George Bradbury, David Lynch and James
Campbell were drowned. S. V. Nolan could not swim, but catching hold
of his horse's tail was hauled safely to the Jackson County shore.
Samuel C. Owens and Thomas Harrington clung to the wreck of the boat
and floated down a mile, and when the boat reached a sandbar Mr. Owens
divested himself of all his clothes except his shirt, left the wreck
and swam safely to the shore. He found a cow path which he followed
to the main road. While traveling the path he found himself terribly
annoyed by the sting of the nettle, but he walked to Independence, a
distance of some four miles. Mr. Harrington hung to the boat and was
drowned. William Everett swam to the Jackson shore and was washed
against a drift and was found there ten days afterwards, one hand fast
hold of a projecting snag. The other men swam back to the Clay County
shore, where they all made it safe except Small-wood Nolan, who clung
to a "sawyer" only a short distance from the shore. The men who made
the shore built a fire and encouraged Nolan to "cling on" till they
could rescue him. He did cling on with the grip of death. When daylight
came and the men went in to take him off his scanty support, they found
that the water was only waist deep and he could have waded to the shore
with ease if he had known it.
It was rumored that the "Mormons" had secretly bored holes in the boat
above the customary water mark, but when loaded would sink to the holes
and then fill with water. But the most reasonable idea was that the
boat did not generally carry such heavy loads, hence the timbers had
become dry and the corking loose, and when the water pressed against it
gave way and the boat filled.
Joseph Smith and his party passed through Richmond, Clay County, June
19th, and encamped between two branches of Fishing River, not far from
their junction. Here they were met by five armed men, who informed
them that sixty men from Ray and seventy from Clay counties were to
meet others from different places and prevent their further progress.
They also learned that two hundred from Jackson County were to cross
the Missouri River at Williams' Ferry, there to meet the forces from
Ray and Clay Counties, at Fishing River ford, and thence to attack
and disperse or destroy them. Their designs, if entertained, were
prevented, for on the night following a severe storm of wind and rain
occurred, which raised the streams, flooded the country and prevented
any hostile movements being made by either party.
Mr. Smith's band moved out on the prairie on the 20th and encamped,
where, on the 21st, they were visited by Col. Sconce and two other
leading men from Ray County, who were anxious to know what were their
intentions. Mr. Smith replied, stating that they had come to assist
their brethren, bringing with them clothing and other supplies to aid
them in being reinstated in their rights; and disclaimed any design to
interfere with, or molest any people. These men returned from their
visit, satisfied of the intentions of Mr. Smith and those with him,
and rode through the neighborhood, using their influence to allay the
excitement.
Cornelius Gillium, sheriff of Clay County, went to the camp of Mr.
Smith and party on June 22nd, and asked for Mr. Smith; and upon
being presented to him, gave them some instructions concerning the
peculiarities of the inhabitants of the county; and advised Mr. Smith
and the rest as to the course that should be pursued by them to secure
the protection of the people. Mr. Smith and those with him resumed
their march to reach Liberty, Clay County, on the 23rd; but were met by
Gen. Atchison and others when within six miles of the town, and were
by them persuaded not to go to Liberty, as the people were too much
incensed against them. The party, therefore turned away to the left
and encamped upon the premises of a member of the fraternity named
Burghardt, on the bank of Rush Creek.
From here a proposition for settlement was agreed to on the part of
the "Mormons," and was by them sent to Mr. S. C. Owens and others, the
committee from Jackson County. This proposition was in substance as
follows:
That if the inhabitants of Jackson County would not permit them to
return to their homes and remain in peace, then twelve disinterested
men were to be chosen, six by each party to the strife, and these
twelve men were to fix the value of the lands of those men resident in
the county who were opposed to the "Mormons," and could not consent to
live in the county with them; that when this valuation was made, the
"Mormons" were to have one year in which to raise the money; that none
of the "Mormons" should enter the county to reside until the money was
paid; that the same twelve men were also to fix the amount of damages
incurred by the "Mormons" in their expulsion, and the amount of damages
so fixed should be taken from the aggregate sum to be paid by the said
"Mormons" for the lands appraised by said arbitrators.
On June 25th, Mr. Smith caused his company to be broken into small
bands, and scattered them among the resident members. He also apprised
Generals Doniphan, Atchison and Thornton of what he had done, informing
them that his company of emigrants would so remain dispersed until
every effort for an adjustment of differences had been made on their
part, "that would in anywise be required of them by disinterested men
of Republican principles."
June 26th, by agreement among the elders of the "Mormons," a letter
was prepared to Governor Dunklin, informing him of their arrival in
Clay County, of their having been met by General Doniphan, of their
present condition and the nature of the negotiations then pending, of
the character of the proposals made by them, and notifying the governor
that if the present effort for peace failed they should do all that
could be required of them by human or divine law to secure peaceably
their homes in Jackson County, their claim to which they would not
abandon. They further notified the governor that within the week one
of their brethren was taken by some citizens from Jackson County, and
forcibly carried from Clay County across the Missouri, and after being
detained in custody for a day and night was threatened and released.
Also, that the houses of a number of their members in Clay County had
been broken into and rifled of guns and arms during the absence of the
men folks, the women being threatened and intimidated. On the same day
they received a rejection of the proposals to Mr. Owens, by the way of
their attorney, Mr. Reese.
While encamped on Rush Creek the cholera broke out among them, and out
of sixty-eight attacked thirteen died, among them John S. Carter, Eber
Wilcox and Algernon S. Gilbert, he who was expelled from Independence.
Mr. Gillium published the result of his visit to the "Mormon" camp,
and the propositions made by them as stated above, in the _Enquirer,_
July 1st, 1834, and the whole country then became acquainted with the
purposes and wishes of these worshipers. We quote from this publication
the following:
"We wish to become permanent citizens of the State, and bear our
proportion in support of the government and to be protected by its
laws. If the above propositions are complied with we are willing to
give security on our part, and we shall want the same of the people of
Jackson County, for the performance of this agreement. We do not wish
to settle down in a body, except where we can purchase the land with
money; for to take possession by conquest or the shedding of blood
is entirely foreign to our feelings. The shedding of blood we shall
not be guilty of, until all just and honorable means among men prove
insufficient to restore peace."
This declaration was signed by Joseph Smith, Jr., F. G. Williams,
then acting president of The Church, Lyman Wright, Roger Orton, Orson
Hyde and John S. Carter, all leading men among the "Mormons." It was
directed to John Lincoln, John Sconce, George R. Morehead, James H.
Long and James Collins. The "Mormons" also appointed a committee
of their number, who drafted an appeal to the people of the United
States, in which they set forth the purposes expressed by them in their
statement to Mr. Gillium. This appeal was published and scattered
abroad, but it is not known what effect it had, other than possibly to
exasperate the feeling in Missouri against them.
The message of the governor of Missouri to the general assembly of
the State, then in session, communicated on November 20th, 1838,
recommended a commission of both houses of the Legislature to inquire
into the "Mormon" difficulties. The house, in committee of the whole on
the state of the Republic, November 22nd, appointed a select committee
of seven to co-operate with such number from the senate as that body
might appoint, to inquire into the "causes of said disturbances, and
the conduct of the military operations in suppressing them, with power
to send for men and papers." The senate, on November 23rd, appointed
Messrs. Turner, Noland and Scott, as their part of said committee, thus
concurring in the action. This committee reported in the senate, on
December 18th, that they had taken the matters submitted to them into
consideration, and decided that they "thought it unwise and injudicious
under all the circumstances of the case to predicate a report from
the papers, documents, etc., purporting to be copies of the evidence
taken before an examining court, held in Richmond, Ray County, for the
purpose of inquiring into the charges alleged against the people called
'Mormons,' growing out of the difficulties between that people and
other citizens of the State."
The reasons given are: The evidence given in that examination was in
a great degree _ex parte,_ and not of a character to afford a "fair
and impartial investigation." The papers had been so certified as
to satisfy the committee of their authenticity. There were still
charges pending against some of the "Mormons" for treason, murder
and other felonies, which charges were to be tried before the courts
in the several counties, where such crimes were charged to have been
committed. Publication of the evidence and papers referred to might
affect seriously the right of trial by a "jury of the vicinage," by
prejudicing public sentiment against the accused. Were the committee
to act and send for papers and persons, it might interfere with the
action of the courts wherein the suits were pending. For this reason
the committee recommended the appointment of a committee, who should,
after the adjournment of the assembly, go into the vicinity of the
scenes of the difficulties, there to make inquiry and make proper
report to the legislature of their inquiry and examination when
concluded. Among other reasons given for such recommendation occur
these: that the "documents, although serviceable in giving direction
to the course of inquiry, are none of them, except the official orders
and correspondence, such as ought to be received as conclusive evidence
of the facts stated." And that it "would not be proper to publish the
official orders and correspondence between the officers in command, and
the executive, without the evidence on which they were founded; and
that evidence is not sufficiently full and satisfactory to authorize
its publication."
The recommendations of the committee were concurred in by the senate,
January 10th, and on the 16th Mr. Turner introduced a bill providing
such inquiry; making it the duty of the commission when appointed to
inquire into the causes of the disturbances. This bill passed after
amendment, and being reported to the house was, on February 4th, 1839,
laid on the table until July 4th, by 48 to 37.
Pending the expiration of the time for which this bill to inquire into
the causes of the disturbance of the peace in the various counties of
Clay, Ray and Daviess, the history of the "Mormons" of the State is
about as follows:
After the removal from Jackson, and the acceptance of the final
decision, nothing further appears of any settlement being attempted in
Jackson County by the expelled party, or their brethren. Joseph Smith
returned to Kirtland, Ohio, with many others, while some concluded to
remain in the, to them, land of Zion; and these settled in and through
the counties above named.
Things did not long remain in a peaceful condition, however, and it
became apparent that there would again be trouble. To avoid this, if
possible, it appears that some of the leading men among the "Mormons"
were sent to Richmond, Ray County, and made inquiry as to whether the
citizens would be willing that they should settle upon the territory
north of and contiguous to the county of Ray, at that time unorganized.
To this no answer was given, and, taking it for granted that no
objections would be offered, many removed, and Mr. James M. Hunt, in
his "Mormon War," written in 1844, declares that: "Here, for some time,
the Prophet concentrated his followers; houses were erected, as if by
magic--improvements were prosecuted with such rapidity as to promise a
flourishing town and country in a very short time. The country round
about was fast being settled, and undergoing improvements--every month
bringing swarms of deluded fanatics, to forward the designs of their
ambitious leaders."
Settlements were made at Far West; one on Grand River, in Daviess,
called Adam-Ondi-Ahman, and one in Carrol County, called DeWitt. At
these places says, Hunt, "members gathered, improving town and country
rapidly." "It is due the 'Mormons,'" further says this writer, "here to
state, that they were an industrious, agricultural people, or at least
that portion of them who located in the country round about in the
'stakes,'" as these settlements were called by them.
Between the year 1834 and the beginning of 1838, these settlements,
outside of Jackson, continued to thrive, disturbed, possibly, by now
and then an outrage or reprisal, such as may occur in newly settled
countries among any class of settlers, for which mutual wrongs,
attempted redresses were sought before mutual courts, as some of the
local minor courts were in the hands of the "Mormons," though the
county and superior ones were held by other citizens; and each party
claimed that injustice was done them by these courts by reason of
partisan bias. The feeling was growing bitter against the "Mormons" on
the part of the citizens, and the feelings of injury and resentment
began to crystallize into provocation and resentment (especially so
with some individuals) on the part of the "Mormons." Joseph Smith
and Sidney Rigdon had settled with their families in the State, and
under their direction the people had been organized and armed, more
or less efficiently, to repel encroachments and protect themselves,
as they stated, from unlawful aggressions. They had been told that
the authority of the legislature and executive could not be brought
to bear for their defense until remedies at the lesser courts failed
them, and then only at the requisition of local civil officers, and had
been advised whether judiciously or otherwise to defend themselves.
There grew up some dissensions among themselves: a few, some of the
prominent men among them, dissented from the rules of the society and
the authority of Messrs. Smith and Rigdon; these were denounced as
apostates, and attempts made to drive them out from the society and
settlements, which resulted in mutual recrimination and the making
public exaggerated accounts of the intentions of the "Mormon" leaders.
Some of the brethren who were fanatical or more unwise than others,
were guilty of a flagrant excess of language calculated to create
suspicion and uneasiness in the minds of those already prejudiced
against them as a people. There were some law-breakers among them who
committed crimes and were not punished; all of which hastened the
impending trouble. These things among themselves, and the constant
manifestation of hostility from many of the citizens, lawless and
irresponsible, and some of note and ability among the most respectable
as well, with occasional depredation upon the "Mormons," resulted in
making further peace very improbable.
In June, 1838, Sidney Rigdon preached a sermon, taking strong ground
against the dissenters and the Missourians. This sermon was construed
as a declaration of war against the apostates and of reprisal against
the citizens. Mr. Hunt states that in this state of things, the
citizens apprehended wrong-doers against them, but having to go before
a "Mormon" justice and jury, they failed and were abused by the
"Mormons" for bringing vexatious suits; and that the Gentiles were not
idle in "setting afloat their grievances, and probably exaggerating
them."
Mr. Rigdon is said to have delivered an oration July 4, 1838, at Far
West, before a gathered multitude, which was called a treasonable
speech. This oration we have carefully read and can now see that the
passages construed as treasonable and dangerous, may have been but the
indignant protest against violence that a possible enthusiast might
unadvisedly use. They are as follows: "And that mob that comes on us
to disturb us, it shall be between us and them a war of extermination;
for we will follow them till the last drop of their blood is spilled,
or they will have to exterminate us, for we will carry the seat of war
to their own houses and their own families, and one party or the other
shall be utterly destroyed. Remember it, then, all men! We will never
be the aggressors--we will infringe on the rights of no people, but
shall stand for our own till death. We claim our own rights, and are
willing that others shall enjoy theirs. No man shall be at liberty to
come into our streets, to threaten us with mobs, for if he does, he
shall atone for it before he leaves the place; neither shall he vilify
or slander any of us, for suffer it we will not in this place. * * *
Neither will we indulge any man or set of men, in instituting vexatious
law-suits against us to cheat us out of our rights; if they attempt it,
we say woe be unto them."
August 1st, at an election in Daviess County, a quarrel ensued between
some citizens and "Mormons." One of the latter was badly stabbed,
and others on both sides wounded. From this occurrence, rumors flew
in every direction. The "Mormons" at Far West were told that several
of their number had been killed, and two hundred of them went into
Daviess County to inquire into it. They found no one killed; but Mr.
Adam Black, a justice of the peace of Daviess County, stated under
oath, before John Wright and Elijah Foley, fellow justices, that Mr.
Smith and others, to the number of one hundred and fifty-four, exacted
from him about August 8, 1838, a written promise to support the
Constitution of the State and the United States; and not to support
a mob nor attach himself to any mob, nor to molest the "Mormons." To
answer to this charge Mr. Smith, L. Wight and others were arrested,
and recognized to appear for trial. Other disturbances followed, and
upon representation of a deputation of citizens from Daviess County,
Major-General Atchison, at the head of a thousand men of the Third
Division of militia, went to the scene of trouble. The major-general
found the citizens and the "Mormons" in hostile array. He dispersed
both parties and reported to the governor, with the further statement
that no further depredations were to be feared from the "Mormons."
Almost simultaneously disturbances occurred in Carroll and Caldwell
counties. The citizens determined to drive the "Mormons" from the
State; the "Mormons" refused to be driven. A number of citizens made
representations to General Atchison, on September 10th, that the
citizens of Daviess had a "Mormon" in custody, as a prisoner, and that
the "Mormons" had Messrs. John Comer, Wm. McHamy and Allen Miller
prisoners, as hostages. Certain of the "Mormons," and other citizens
of Carroll County, petitioned the governor from De Witt, stating the
committal of lawless acts against them, among which was the ordering
them to leave the county, giving them till October 1st, and asking
interference and relief. This was dated September 22, 1838.
From reports filed with the governor, by Generals H. G. Parks, David
R. Atchison and A. W. Doniphan, copies of which accompanied the
messages of the governor to the assembly, it appears that when the
proper authorities appeared on the scene of difficulty, the "Mormons"
gave up, not only the prisoners they had taken in reprisal, but their
arms, and also the men of their number against whom civil proceedings
were pending. General Parks, in a report dated Mill Post, September
25, 1838, states: "Whatever may have been the disposition of the
people called 'Mormons,' before our arrival here, since we have made
our appearance, they have shown no disposition to resist the laws,
or of hostile intention. * * * There has been so much prejudice and
exaggeration concerning this matter, that I find things on my arrival
here, totally different from what I was prepared to expect. When we
arrived here, we found a large body of men from the counties adjoining,
armed, and in the field, for the purpose, as I learned, of assisting
the people of this county against the 'Mormons,' without being called
out by the proper authorities." General Atchison wrote the governor
from Liberty, Missouri, September 17, 1838: "I have no doubt your
excellency has been deceived by the exaggerated statements of designing
or half crazy men. I have found there is no cause of alarm on account
of the 'Mormons;' they are not to be feared; they are much alarmed."
Hostile feeling culminated rapidly. The citizens, in absence of the
militia, gathered their forces together, and, on the night of October
1st, attacked De Witt. A committee of citizens of Chariton County went
into Carroll County, and found De Witt invested by a large force,
the "Mormons" in defense and suing for peace, and wishing for the
interposition of the civil authorities. They reported October 5, 1838.
General Atchison reported October 16th, that the "Mormons" had sold
out in Carroll County and left, and that a portion of their assailants
were on the march to Daviess County with one piece of artillery,
"where, it is thought the same lawless game is to be played over, and
the 'Mormons' driven from that county, and probably from Caldwell."
"Nothing, in my opinion," wrote this general in his report, "but the
strongest measures within the power of the executive will put down this
spirit of mobocracy."
The "Mormons" resisted, and in their turn plundered the store of
Jacob Stollings at Gallatin, removing the goods, burned the store
and other buildings in that place and Millport. The citizens of Ray,
Daviess, Carroll, Jackson, Howard and some other counties gathered,
and apprising the governor that the "Mormons," now growing desperate,
had become the aggressors, the governor, L. W. Boggs, moved thereto by
representations made to him, issued orders to General John B. Clark,
placing him in command of all the force necessary, with instruction
that he was in receipt of information of the most appalling nature,
"which entirely changed the face of things, and places the 'Mormons'
in the attitude of an open and armed defiance of the laws, and of
having made war upon the people of this State * * * The 'Mormons' must
be treated as enemies, and must be exterminated or driven from the
State, if necessary for the public peace--their outrages are beyond all
description."
In obedience to this order, General Clark, associated with General
Lucas, proceeded to the seat of war, and, without much resistance,
disbanded the armed forces of the "Mormons," demanded and received
their arms, took Joseph Smith, Sidney Rigdon, Hyrum Smith and fifty
other leading men prisoners for trial upon various charges--high
treason against the State, murder, burglary, arson, robbery and
larceny. These men were examined before Austin A. King, judge of the
Fifth Judicial Circuit in the State of Missouri, at Richmond, beginning
November 12, 1838. At this examination some were discharged for lack
of evidence to hold them, but Joseph Smith, Lyman Wight, Hyrum Smith,
Alexander McRae and Caleb Baldwin were held for trial and committed to
jail in Clay County; some others were recognized for trial and gave
bonds. A further demand was made to the effect that the "Mormons" make
an appropriation to pay their debts and the indemnification for the
damage to citizens done by them. The property said to have been taken
by them was mostly restored upon demand of the officers.
The "Mormons" began leaving at once, and continued to leave until
all were gone, except now and then a recalcitrant member, or one who
had some personal friends among the citizens. Many sold out for what
they could get, and many were compelled to go without selling at all.
Their leaders were taken prisoners, their means of defense, as well as
offense, were taken from them by law, and by the will of the citizens,
enforced by the order of the governor, some twelve thousand people
were driven from the State. The number of killed in this "Mormon" war
is stated by the official report of the general in command in the
following language: "The whole number of the 'Mormons' killed through
the whole difficulty, as far as I can ascertain, are about forty, and
several wounded." This is rather a damaging result against the State,
after the terrible character given the "Mormons" by those opposed to
them, and upon whose reports the governor ordered their suppression.
Messrs. Smith, Rigdon and their comrades, in jail at Liberty, took
change of venue to Boone County, but the officer charged with their
delivery in Boone in his return of the order of removal to Daviess
County states that the prisoners escaped. They afterwards reached
Illinois in safety.
Such in brief is the history of that strange people called "Mormons,"
in Missouri; the events succeeding their departure from the county
of Jackson and settlements in Ray, Clay, Caldwell, Daviess and other
counties, has been hurried over as not properly belonging in our
history of Jackson.
After this expulsion from Missouri, the "Mormons" settled in Illinois,
where in six years, from 1838 to 1844, they increased rapidly and
laid the foundation for a magnificent city. They began the erection
of a stone temple upon a sightly location. Trouble followed them, the
citizens were again aroused. Process was issued for the arrest of
Joseph and Hyrum Smith, on charge of treason; awaiting trial upon which
charge in the jail of Hancock County, Illinois, June 27th, 1844, they
were attacked and killed by a mob. Two years after that, the "Mormons,"
under the leadership of Brigham Young, were expelled from Illinois, and
Utah and polygamy are the outcome.
There is now in Jackson County a body of people calling themselves
Latter-day Saints. They are in fact a branch of the Reorganized
Church of Jesus Christ of Latter-day Saints, of which church, Joseph
Smith, Jr., the eldest son of Joseph Smith, the putative father of
"Mormonism," is the president. The present headquarters of the church
is at Plano, Kendall County, Illinois; where they have a printing
house, containing engine, press, type and other facilities for carrying
on quite an extensive business. They number some fifteen thousand
members now, dispersed through the United States in over four hundred
congregations, including branches in Boston, Philadelphia, Chicago,
St. Louis, Salt Lake City and many other prominent cities; and are
most numerous in Illinois, Iowa and Missouri. In many places they have
houses of worship, which they by the engagement and aid of the citizens
have built; one of these buildings is in Independence.
This church, under Mr. Smith's presidency, has kept an active ministry
at work in Utah, endeavoring to disabuse the "Mormons" of that
Territory of the dogma of polygamy, which they assert to be no part of
primitive "Mormonism;" and from the history of the sect during its stay
in Missouri from 1835 to 1838, it would appear that these organizers
are correct; for not a single charge of such dogma being held or taught
appears in the many statements made against them, or in the published
orders and reports of the officers engaged in expelling them from
the State. They, at all events, oppose the tenet, and are directly
antagonizing Utah "Mormonism."
APPENDIX II.
"MORMON" WAR.
(_Taken from the History of Clay County as published in St. Louis by
the National Historical Company,_ 1885.)
In 1832 the "Mormons" under their Prophet Joe Smith came into Jackson
County, where the previous year large tracts of land had been entered
and purchased for their benefit and began to occupy and possess the
land with the intention, as they said, of remaining for all time. "But
their years in that land were few and full of trouble." They were in
constant collision with their Gentile neighbors, who frequently tied
them up and whipped them with cowhides and hickory switches, derided
their religion, boycotted them where they did not openly persecute
them, and at last engaged in a deadly encounter with them, tarred and
feathered their bishops; threw their printing press into the river and
finally drove them from their homes and out of the county.
Affrighted, terror-stricken, many of the "Mormons" took refuge in Clay
County. Every vacant cabin in the south of the county was occupied by
the fugitives. Many of them among the men obtained employment with the
farmers, some of the women engaged as domestics, others taught school.
A few heads of families were able to and did purchase land and homes,
but the majority rented. The Clay County citizens treated them kindly
and administered to their wants and rendered so many favors that to
this day away out in Salt Lake the old "Mormons" hold in grateful
remembrance the residents of the county of 1834-6.
An old citizen of Independence has recently published in the Kansas
City _Journal_ an interesting article on the "Mormon" troubles in
Jackson County. One paragraph of this article reads as follows:
True history, however, must record the fact that the deluded followers
of the so-called prophet Joseph Smith, in their first effort to
organize and establish a religious, socialistic community in Jackson
County, Missouri, were unjustly and outrageously treated by the
original settlers. That is seen in the tragical and pitiful scene which
occurred during the last part of their sojourn in this their promised
inheritance, their Zion and New Jerusalem. With scarcely one exception
the old settlers were the aggressors so far as overt acts of hostility
were concerned. During the last year of their stay, the continued
persecutions to which they were subjected excited the sympathy of many
outside the county, especially of the people of Clay County, who gave
them an asylum and assistance for a year or two after their expulsion.
Indeed, material aid and arms were furnished them by citizens of Clay
County before their expulsion. A wagon with a quantity of guns was
stopped near the south part of Kansas City and seized by parties on the
watch.
The Jackson County people were indignant at the reception given the
"Mormons" by the citizens of Clay County and stigmatized some of
our citizens as Jack "Mormons," a term yet used. On one occasion a
delegation of eleven Jackson County citizens, led by Major S. Owens
and James Campbell came over to Liberty to hold a council with the
Gentile citizens and "Mormons" of Clay County in regard to the lands
from which the "Mormons" had been driven. The title to these lands was
in the hands of the "Mormons," but the Gentiles wished to extinguish it
by purchase, if it could be obtained at their--the Gentiles'--price.
Accordingly, they offered the "Mormons" an insignificant sum for their
lands and farms, many of which were already in possession of certain
citizens of Jackson County, but this offer was refused. The Clay County
people generally endorsed the refusal. Returning home that night in
great ill humor with their neighbors on this side of the river, the
delegation of Jackson County met with a sad misfortune. As they were
crossing the river at Duckins Ferry, about the middle of the river the
boat sank and five of them were drowned. Three of the unfortunate men
were Ilu Job, James Campbell and----Everett. The casualty increased the
indignation already felt against the people of Clay County.
By the year 1838, all or nearly all of the "Mormons" had left Clay
County, and joined the "Mormon" settlement at or near Far West, or
at other points in Caldwell and Daviess counties; and in October of
that year the "'Mormon' War" broke out. Among the troops dispatched to
Far West during that month were some companies of militia from Clay
County, belonging to General Doniphan's brigade, of Major-General D. R.
Atchison's division. Two of these companies were commanded by Corporals
Prior and O. P. Moss.
Of Captain Prior's company Peter Holtzclaw was first lieutenant. He
with twenty-five men from the north part of the county became separated
from the main command and did not leave with it. The detachment marched
across into Ray County and fell in with the Jackson county regiment,
which had refused to march through Clay County owing to the animosity
existing, and had crossed the river at Lexington.
All the Clay County men were in line confronting the breastworks when
the "Mormon" camp at Far West was surrendered, and witnessed all the
proceedings. They saw the white flag pass back and forth from the
"Mormons," and saw the robber, Captain Bogard of the Missourians, fire
on it; saw the cannoneers stand with lighted matches beside their
pieces, having sent word to General Doniphan that they were ready to
fire; saw suddenly a white flag go up; saw the "Mormon" battalion march
out with "General" G. W. Hinkle, brave as a lion, at its head and
form a hollow square and ground arms, and then saw Hinkle ride up to
Doniphan, unbuckle his sword and detach his pistols from their holsters
and pass them over to his captor, who quietly remarked, "Give them to
my adjutant." Then they saw Hinkle dash the tears from his face, and
ride back to his soldiers.
The "Mormons" agreed fully to Doniphan's conditions, that they should
deliver up their arms, surrender their prominent leaders for trial,
and the remainder of them, with their families, leave the State. As
hostages, Joe Smith, Sidney Rigdon, Lyman Wight, G. W. Hinkle [A] and
other prominent "Mormons" delivered themselves up to e held for the
faithful performance of the hard conditions.[B]
[Footnote A: Hinkle was not among the hostages that were held for the
faithful performance of his agreement with the mob, nor did those
"hostages" deliver themselves up to the mob; they were betrayed into
the hands of their enemies by Hinkle.--_B. H. R._]
[Footnote B: Colonel Lewis Wood of this county, who was present, states
to the compiler that at a council of the leading militia officers held
the night following the surrender, it was voted by nearly three to one
to put these leaders to death, and their lives were only saved by the
intervention of General Doniphan, who not only urged his authority as
brigadier, but declared he would defend the prisoners with his own
life.--_N. H. C._]
The "Mormon" leaders were taken before a court of inquiry at Richmond,
Judge Austin A. King presiding. He remanded them to Daviess County, to
await the action of the grand jury on a charge of treason against the
State and murder. The Daviess County jail being poor and insecure, the
prisoners were brought to Liberty and confined in the old stone jail
(still standing) for some time. Many citizens of the county remember to
have seen Joe Smith when he was a prisoner in the old Liberty jail.
In due time indictments for various offenses, treason, murder,
resisting legal process, etc., were found against Joe Smith and his
brother Hyrum, Sidney Rigdon, G. W. Hinkle, Caleb Baldwin, P. P. Pratt,
Luman Gibbs, Maurice Phelps, King Follet, Wm. Osburn, Arthur Morrison,
Elias Higbee and others. Sidney Rigdon was released on a writ of habeas
corpus, the others requested a change of venue, and Judge King sent
their cases to Boone County for trial. On the way from Liberty to
Columbia, Joe Smith escaped. It is generally believed the guard was
bribed. P. P. Pratt escaped from Columbia jail; the others were either
tried and acquitted, or the cases against them were dismissed. The
entire proceedings in the cases were disgraceful in the extreme. There
never was a handful of evidence that the accused were guilty of the
crimes with which they were charged. Those who were tried were defended
by General Doniphan and James S. Rollins.--pp. 132-5.
APPENDIX III.
THE "MORMONS."
(_History of Daviess County, by D. L. Kort._)
This sect of professed Christians, whose history is but a burlesque
upon the pure morality of the meek and lowly, but glorious Nazarene,
came to this country in 1836. Their chief settlement was in Far West,
in Caldwell County, where their apostle, Joseph Smith, and all their
chief dignitaries resided. Here in 1838 the corner stone of the temple
was laid, with great ceremony and not a little deception; for Smith
had foretold that the rock, which was of great size, would move at his
command. This it apparently did do, but actually by means of ropes and
pulleys worked through a concealed trench, by men at a distance.
The temple was to occupy a large square in the centre of the town,
and was approached by four main streets, each one hundred feet wide,
and was to exceed in magnificence any edifice in the United States.
The temple was never built, but Far West attained a population of
three thousand inhabitants, and was for some years the county seat of
Caldwell County. Now, however, not one stone is left upon another, and
the farmer's plow turns up their once busy streets and desecrates their
holy ground.
In our own county their chief point was a place still known as
"Diamond," but by the "Mormons" called Adam-ondi-Ahman, which we
believe means "the grave of Adam." This place is the old Dr. Craven's
farm now, owned and occupied by Major McDonald, and lies about three
and a half miles northwest of Gallatin. It is a romantic spot, on the
east bluff, overlooking the valley of Grand River; and to this day,
owing perhaps to fissures in the underlying rock, the observer may
behold the greasy cactus-lined walks of their "garden of Eden; laid
off with almost mathematical precision. Adam's Grave is at the edge of
the garden, and is a small mound of broken limestone, gravel and soil
intermixed. From Diamond to Far West the "Mormons" had a very fair
road, and all along it and interspersed throughout the county were many
settlers of their faith.
A trace of wandering, a track of blood and temple building are the
principal features in the history of this deluded people, deluded by a
film so thin that even sense might see beyond. Taking their rise in the
south of New York they soon migrated to Kirtland, Ohio, then to Jackson
county, Missouri, then to Clay County, then to Daviess and Caldwell,
then to Nauvoo, Illinois, and thence across the plains to Salt Lake,
and even now there are rumors of another removal. In all these places
they began to build a temple, and in all except the first they left the
marks of blood, either their own or shed by them. The "Mormons" have
always claimed that they were peaceable and law-abiding; yes, peaceable
when not resisted in their outrages, law-abiding when obeying the laws
of their prophet.
They have always claimed that they never shed blood only when attacked:
but this is stark falsehood, as, witness the work of their Danite
Destroying Angels, Mountain Meadow Massacre; and even the attacks they
complain of were always induced by their infamous conduct.
The first cardinal principle in the tenets of their religion, as
exemplified among our people, was: "The Lord has given the earth
and the fullness thereof to his saints," the next was, "We are his
saints." Thus armed and equipped and incited by their leaders, they
roamed through the county, took whatever pleased their fancy, carried
it to Diamond and placed it in the "Lord's storehouse." Nothing was
safe, nothing was exempt from their rapacity, and our sturdy pioneers
were justly indignant and panting for revenge. With them the "Mormon"
war meant business, and we find the county court on the sixth of
March, 1839, allowing an account of twenty-one dollars for powder and
lead furnished the county during the "Mormon" war. So great was the
numerical superiority of the "Mormons" that the citizens dared offer
no resistance, but were simply at their mercy. On the 13th of October,
1838, the "Mormon" Legion formed their line of battle in front of the
few houses in Gallatin, and ordered the citizens to leave at once.
From there the legion proceeded to Millport and issued the same order.
That night the citizens fled by the light of their burning homes, the
principal part going to Livingston County. When they burned Gallatin
the "Mormons" robbed the treasury: true, they did not find much money,
but they took what they could lay their hands on. Shortly after this
the State militia, under General Parks, entered the county, and the
people arose en masse to assist him. Diamond, containing perhaps five
hundred souls, surrendered without resistance. About the same time
Smith himself surrendered Far West, and the war was over.
At the April term, 1839, of our circuit court, indictments for treason,
arson, riot, burglary, and a host of other crimes were found against
Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, Alexander McRae,
W. S. Slade, H. H. B. Belt, Eli Bagley, Wm. Aldridge, Alanson Ripley,
Amos Lubbs, Perry Durphery, John Lehomon and many others. Most of them
were released on bail, which they forfeited, but Smith and the rest
of the leaders, being refused bail, took a change of venue to Boone
County, to which place the sheriff was ordered to convey them under
military guard. On the way the prisoners effected their escape, it is
claimed, by bribing their guard.
During the time between the surrender of the "Mormons" and the
finding of the indictments against them, they had been in custody
in Clay County, and a claim of four hundred and eighty dollars for
guarding them in Liberty jail was presented to our county court, but
disallowed. The claimants obtained a temporary writ of mandamus, which
was venued to Caldwell County, and finally passed into oblivion. The
general assembly on the eleventh day of December, 1838, appropriated
two thousand dollars to relieve the suffering in Daviess and Caldwell
caused by this "Mormon" war. This was for the relief of "Mormons" as
well as others, and M. T. Green was appointed relief commissioner for
this county.
APPENDIX IV.
CALDWELL COUNTY.
(_By Crosby Johnson._)
Mormon emigration.--Shortly prior to the organization of the county,
the "Mormons," driven from Jackson County, sent J. Whitmer and others
to select a home in the wilderness. Far West was chosen, which was
approved by The Church authority.
Far West.--The site chosen for Far West was a high, rolling prairie,
visible for a long distance from all directions. The plat of the town
as laid off embraced a square mile, to-wit: Northeast quarter, section
fifteen; northwest quarter, section fourteen; southeast quarter, section
ten; southwest quarter, section eleven. In the center of the town a
large square was left as a site for a temple which it was their design
to erect. The square was approached by four main streets, each a
hundred feet wide. * * * As its population increased, additions to the
town were laid out. At the time of the "Mormon" war the population of
Far West was about two thousand five hundred, and it was the largest
town in the State north of the Missouri.
"Mormon" War.--The "Mormons" as a people were honest, sober and
industrious, but the object of the leaders was to make money and
obtain power. Joe Smith and his brother Hyrum, with The Church funds,
purchased of the government large tracts of land around Far West, which
they did not scruple to sell to their followers at exorbitant prices.
When the leaders set the example of speculating in the devotion of
the people, it is scarcely to be wondered at if the subordinates went
to greater extremes to fill their purses, and if they had but little
respect for their obligations to each other, they had less for the laws
of the State or the rights of their Gentile neighbors. Some of their
daring leaders taught the doctrine that the Lord had given the earth
and the fullness thereof as an inheritance to his people, and they
were his people and had a right at pleasure to take what pleased their
appetite or fancy. At the time of the difficulties in Jackson County,
Joe Smith organized a band of men called the army of Zion, to protect
his people against the attacks of their enemies. Among these were
many who were too lazy to earn a living by the sweat of their brow.
Desperado and vagabond joined his band for the purpose of plundering.
Squads of them strolled about the county threatening the men,
intimidating the women, and appropriating in the name of the prophet
any property which pleased their taste. As the "Mormons" largely
outnumbered the Gentiles, they elected to all offices of honor and
trust persons of their own faith. Smith was careful that the persons
selected should be subservient to the will of himself and his apostles.
The Gentiles declared it was impossible for them to get a fair hearing
before the "Mormon" magistrates and juries; that the trials were
farces: that the leaders taught and the members acted on the principle
that a Gentile had no rights that a "Mormon" was bound to respect, and
that not the merits of the cause, but the creeds of the contestants
determined which way the scales should turn.
Whether these complaints were true or false, they were believed by
many and naturally excited deep indignation against the "Mormons."
Tales of debauchery, theft and murder were told of them, and their
expulsion from the county demanded. These bitter feelings engendered
broils and riots. Crowds of excited fanatics pelted obnoxious Gentiles
on the streets of Far West with clubs and stones. In retaliation armed
Gentiles rode into public meetings where their lawless conduct was
being denounced, seized the speakers and applied the lash until the
blood trickled down their backs. Both sides ceased to resort to legal
methods in the enforcement of their rights.
Amid so much excitement and insubordination the civil authorities were
powerless to enforce the laws and punish offenses.
Finally, in 1838, the disorder became so great and outrages so frequent
that the State authorities felt it their duty to interfere. Governor
Boggs issued a proclamation calling out the militia to aid in restoring
order and enforcing the laws. The generals in command were Generals
John B. Clark, David R. Atchison, A. W. Doniphan. General Doniphan's
brigade removed to Far West. The main body of the army of Zion under
the command of G. M. Hinkle, whom Smith designated as commander in
chief of the "Mormon" forces, was held in reserve to act as emergencies
might require. Smaller forces were thrown forward to guard the
approaches from the south and the east.
Haun's Mill.--On the thirtieth of October an engagement was fought
at Haun's Mill on Shoal Creek, south of Beckenridge. At that point
a "Mormon" outpost entrenched in the mill and a blacksmith shop was
attacked by the Livingston County militia under Captain Comstock.
After a brief struggle the "Mormons" threw down their arms in token
of surrender, but one of the militia men, being savagely wounded, his
comrades were so enraged that their officer was unable to check them
until eighteen of the "Mormons" were killed and a number wounded. Haun,
the proprietor of the mill, was killed and with the rest of the dead
buried in a well that stood near by.
"Mormon" Exodus.--The surrender took place in November. The days were
cold and bleak, but the clamor for the instant removal of the "Mormons"
was so great that the old and young, the sick and feeble, delicate
women and suckling children, almost without food and without clothing
were compelled to abandon their homes and firesides to seek new homes
in a distant State. Valuable farms were sold for a yoke of oxen, an
old wagon or anything that would furnish means of transportation.
Many of the poorer classes were compelled to walk. Before half their
journey was accomplished the chilly blasts of winter howled about them
and added to their general discomfort. The suffering they endured on
this forced march though great, was soon forgotten in the prosperity
of Nauvoo, their new asylum. Their trials and sufferings instead of
dampening the ardor of the Saints, increased it ten fold. "The blood of
the martyrs became the seed of The Church."
The exodus of the "Mormons" reduced the population of the county from
six thousand to less than one thousand; but the deserted farms and
houses offered inducements to emigration that were not despised and new
settlers rapidly filled the places of the departed ones.
Visions.--If that strange people who built Nauvoo and Salt Lake,
who uncomplainingly toiled across the American Desert and made the
wilderness of Utah bloom like a garden, had been permitted to remain
and perfect the work which they had begun here, how different would
have been the history of Far West. Instead of being a farm with
scarcely sufficient ruins to mark the spot where it once stood, there
would have been a rich populous city, along the streets of which would
be pouring the wealth of the world, and instead of an old dilapidated
farm house there would have been magnificent temples, to which devout
Saints from the farthest corners of the world would have made their
yearly pilgrimages. But the bigotry and intolerance of the Saints
toward the Gentiles and especially toward dissenters from the new
revelations of Joe Smith, rendered such a consummation impossible.
APPENDIX V.
"MORMON" DIFFICULTIES.
(_History of Missouri, Union Historical Society,_ 1881.)
In 1832, Joseph smith, the leader of the "Mormons," and the chosen
prophet and apostle, as he claimed, of the Most High, came with many
followers to Jackson County, Missouri, where they located and entered
several thousand acres of land.
The object of his coming so far west--upon the very outskirts of
civilization at that time--was to more securely establish his Church,
and the more effectively to instruct his followers in its peculiar
tenets and practices.
Upon the present town site of Independence the "Mormons" located
their "Zion," and gave it the name of "New Jerusalem." They published
here _The Evening Star,_ and made themselves generally obnoxious
to the Gentiles who were then in a minority, by their denunciatory
articles through their paper, their clannishness and their polygamous
practices.[A]
[Footnote A: Although the work from which the above record is quoted
is quite a pretentious history consisting of 1006 pages, yet it
apparently has no regard for consistency of statement, for while it
is said on page 47, that this Church (of Jesus Christ of Latter-day
Saints--"Mormon") made themselves generally obnoxious by their
polygamous practices, on page 269 the following occurs, speaking of
the difference between the so-called Josephite Church, who now have
a congregation and church building in Independence, Mo., and the
Church of Jesus Christ of Latter-day Saints: "This church, * * * (i.
e., Josephite Church,) has kept an active ministry at work in Utah,
endeavoring to disabuse the 'Mormons' of that Territory of the dogma
of polygamy, which they assert to be no part of primitive Mormonism;
and from the history of the sect during its stay in Missouri from 1835
to 1838, it would appear that these organizers are correct; for not a
single charge of such dogma being held or taught appears in the many
statements made against them, or in the published orders and reports of
the officers engaged in expelling them from the State."]
Dreading the demoralizing influence of a paper which seemed to be
inspired only with hatred and malice toward them, the Gentiles threw
the press and type into the Missouri River, tarred and feathered one of
their Bishops, and otherwise gave the "Mormons" and their leaders to
understand that they must conduct themselves in an entirely different
manner if they wished to be left alone.
After the destruction of their paper and press, they became furiously
incensed, and sought many opportunities for retaliation. Matters
continued in an uncertain condition until the 31st of October, 1833,
when a deadly conflict occurred near Westport, in which two Gentiles
and one "Mormon" were killed.
On the second of November following the "Mormons" were over-powered and
compelled to lay down their arms and agree to leave the county with
their families by January 1st on the condition that the owner would be
paid for his printing press.
Leaving Jackson County, they crossed the Missouri and located in Clay,
Carroll, Caldwell and other counties, and selected in Caldwell County
a town site, which they called "Far West," and where they entered more
land for their future homes.
Through the influence of their missionaries, who were exerting
themselves in the east and in different portions of Europe, converts
had constantly flocked to their standard, and Far West, and other
"Mormon" settlements, rapidly prospered.
In 1837 they commenced the erection of a magnificent temple but never
finished it. As their settlements increased in numbers they became
bolder in the practices and deeds of lawlessness.
During the summer of 1838, two of their leaders settled in the town
of DeWitt, on the Missouri River, having purchased the land from an
Illinois merchant. DeWitt was in Carroll County, and a good point from
which to forward goods and emigrants to their town--Far West.
Upon its being ascertained that these parties were "Mormon" leaders
the Gentiles called a public meeting, which was addressed by some of
the prominent citizens of the county. Nothing, however, was done at
this meeting, but at a subsequent meeting, which was held a few days
afterward, a committee of citizens was appointed to notify Colonel
Hinkle (one of the "Mormon" leaders at De Witt,) what they intended to
do.
Colonel Hinkle upon being notified by this committee became indignant,
and threatened extermination to all who should attempt to molest him or
the Saints.
In anticipation of trouble, and believing that the Gentiles would
attempt to force them from De Witt, "Mormon" recruits flocked to the
town from every direction, and pitched their tents in and around the
town in great numbers.
The Gentiles, nothing daunted, planned an attack upon this encampment,
to take place on the 21st of September, 1838, and, accordingly, one
hundred and fifty men bivouacked near the town on that day. A conflict
ensued, but nothing serious occurred.
The "Mormons" evacuated their works and fled to some log houses, where
they could the more successfully resist the Gentiles, who had in the
meantime returned to their camp to await reinforcements. Troops from
Howard, Ray and other counties came to their assistance, and increased
their number to five hundred men.
Congreve Jackson was chosen brigadier-general; Ebenezer Price, colonel;
Singleton Vaughn, lieutenant-colonel, and Sashel Woods, major. After
some days of discipline, this brigade prepared for an assault, but
before the attack was commenced Judge James Earickson and William F.
Dunnica, influential citizens of Howard County, asked permission of
General Jackson to let them try and adjust the difficulties without
bloodshed.
It was finally agreed that Judge Earickson should propose to the
"Mormons" that, if they would pay for all the cattle they had killed
belonging to the citizens, and load their wagons during the night and
be ready to move by ten o'clock next morning, and make no further
attempt to settle in Howard County, the citizens would purchase at
first cost their lots in DeWitt, and one or two adjoining tracts of
land.
Colonel Hinkle, the leader of the "Mormons," at first refused all
attempts to settle the difficulties in this way, but finally agreed to
the proposition.
In accordance therewith, the "Mormons," without further delay, loaded,
up their wagons for the town of Far West, in Caldwell County. Whether
the terms of the agreement were ever carried out, on the part of the
citizens, it is not known.
The "Mormons" had doubtless suffered much and in many ways--the result
of their own acts--but their trials and sufferings were not at an end.
In 1838 the discord between the citizens and the "Mormons" became so
great that Governor Boggs issued a proclamation ordering Major-General
David R. Atchison to call the militia of his division to enforce the
laws. He called out a part of the first brigade of the Missouri State
Militia, under the command of General A. W. Doniphan, who proceeded to
the seat of war. General John B. Clark, of Howard County, was placed in
command of the militia.
The "Mormon" forces numbered about 1,000 men, and were led by G. W.
Hinkle. The first engagement occurred at Crooked River, where one
"Mormon" was killed. The principle fight took place at Haun's Mill,
where eighteen "Mormons" were killed and the balance captured, some of
them being killed after they had surrendered. Only one militiaman was
wounded.
In the month of October, 1838, Joe Smith surrendered the town of Far
West to General Doniphan, agreeing to his conditions, viz: That they
should deliver up their arms, surrender their prominent leaders for
trial, and the remainder of the "Mormons" should, with their families,
leave the State. Indictments were found against a number of these
leaders including Joe Smith, who, while being taken to Boone County for
trial, made his escape, and was afterward, in 1844, killed at Carthage,
Illinois, with his brother Hyrum.
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