Chapter 18Organization of the First Presidency—Important Revelations1832–1833Important RevelationsIn the fall of 1832 and continuing through the winter and spring of 1833, a number of remarkable revelations were given for the edification and guidance of the Church. Great principles of science and philosophy, as well as of doctrine and spiritual truth, were revealed.On the 22nd and 23rd of September, at the inquiry of a number of elders of the Church, the history and power of the Priesthood were revealed (Doc. and Cov. Sec. 84); the responsibilities taken by those who are ordained, were explained; the promises made to those who are faithful that they shall receive the fulness of the blessings of the father’s kingdom—for he had declared it “with an oath and covenant, which belongeth to the Priesthood,” with the penalty attached that “whoso breaketh this covenant . . . and altogether turneth therefrom, shall not have forgiveness of sins in this world, nor in the word to come” —were clearly defined; the place of the great temple, and when it shall be built, and many other things dealing with the gathering of the Saints, the building of Zion and its redemption, were set forth.November 27 the Lord stated that he would send one mighty and strong to arrange the inheritances of the Saints in Zion (Doc. and Cov. Sec. 85). December 6, the parable of the wheat and the tares was explained (Doc. and Cov. Sec. 86). On Christmas day the prophecy on war, which has so far been fulfilled, was given (Doc. and Cov. Sec. 87). Two days later the remarkable revelation on scientific and doctrinal truth, known as the “Olive Leaf” (Doc. and Cov. Sec. 88), was presented to the Church. In this wonderful communication from the heavens, the following eternal principles, among many others, were revealed:The light of Christ is the light of truth and is the light of the sun, the planets, the stars, and the power by which they were made; it is the light which quickeneth the intelligence of man; it is the life and light of all things, and is the law by which they are governed; it fills the immensity of space; to every kingdom there is given laws which have their bounds and conditions; there is no space in which there is no kingdom, great or small; the worlds in space are peopled with the children of our Father; the earth on which we dwell is a living body and shall die, but shall be raised again a celestial body and shall become the abode of celestial beings; the inhabitants of the earth who are unfaithful must inherit another kingdom in eternity; he who cannot abide the law of the celestial kingdom, cannot abide a celestial glory; every man in the resurrection is quickened by the glory of the kingdom to which he has attained: the spirit and the body is the soul of man, and the redemption of the soul is through the death and resurrection of Jesus Christ; after the testimonies of the elders will come the testimonies of judgments; the order of the signs preceding the coming of the Savior, are made known; the redemption of the just; the destruction of the “great and abominable church;” and the fate of the wicked, are declared among the great truths contained in this revelation.In February, 1833, the Lord gave to Joseph Smith the “Word of Wisdom” (Doc. and Cov. Sec. 89), for the temporal salvation of mankind. March 15, 1833, the doctrines of the eternity of matter; the glory of God is Intelligence; the innocence of man in the beginning; and many other things were received (Doc. and Cov. Sec. 93).The School of the ProphetsIn the revelation of December 27, 1833 (Doc. and Cov. Sec. 88), the elders of the Church were also commanded to “teach one another the doctrines of the kingdom.” They were to be instructed “more perfectly in theory, in principle, in doctrine, in the law of the Gospel, in all things that pertain unto the kingdom of God,” that were expedient for them to understand. They were to tarry in Kirtland for this instruction, before they should “go forth, among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the Saints for the hour of judgment which is to come.” They were to seek diligently out of the best books, words of wisdom and learning “even by study and also by faith.” That this should be accomplished, they were to prepare a house of prayer, learning and faith, even a house of glory—a house of God. In it they were to call their solemn assemblies; one should be appointed as teacher, and not all speak at once. While one speaks, all others should give attention. In this manner there was to be perfect order in the School of the Prophets —for so it should be called. Moreover, the Lord declared: “And this shall be the order of the house of the presidency of the school: He that is appointed to be president, or teacher, shall be found standing in his place, in the house which shall be prepared for him. Therefore, he shall be first in the house of God, in a place that the congregation in the house may hear his words carefully and distinctly, not with loud speech.” Those who were entitled to attend should be the officers of the Church who are called to the ministry, “beginning at the high priests, even down to the deacons.” They were to greet each other in fellowship, with proper salutations. They should be men who were clean from the blood of this generation, sober-minded and full of faith. Further, the Lord stated: “And ye are called to do this by prayer and thanksgiving as the Spirit shall give utterance in all your doings in the house of the Lord, in the School of the Prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification.”The Coming of Brigham Young and OthersSeptember 10, George Albert Smith, son of John Smith and cousin to the Prophet, was baptized in Potsdam, New York. He was a youth fifteen years of age, who in later years was to play an important part in the work of these latter days. About the 8th of November, Joseph Young, Brigham Young, Heber C. Kimball and John P. Greene, came from Mendon, Monroe County, New York. This was the first meeting of Joseph Smith and these brethren. They remained in Kirtland for a number of days and were privileged to meet with the Prophet on several occasions. In one of their meetings, Brigham Young and John P. Greene spoke in tongues, as did also the Prophet Joseph Smith. These brethren had received the Gospel in Mendon. It had first been brought to their attention in the summer or fall of 1831, through the labors of Samuel H. Smith, who had left a copy of the Book of Mormon with John P. Greene. Later, through the preaching of Elders Alpheus Gifford, Elial Strong and others they were persuaded to receive the truth. Brigham Young was baptized by Elder Eleazer Miller, April 14, 1832; was ordained an elder and at once entered the ministry and assisted in raising up several branches in the vicinity of Mendon, New York.The Prophet’s Labors in KirtlandThe winter of 1832–3 was spent by Joseph Smith in revision of the scriptures; in the School of the Prophets, which had just been organized by commandment (Doc. and Cov. Sec. 88); and in the holding of conferences from time to time. In January a number of meetings of the elders were held, in which the ordinances of washing of feet, as spoken of in the 13th chapter of John, was attended to, as commanded by the Lord (Doc. and Cov. Sec. 88). On the 2nd of February the Prophet finished the revision of the New Testament, as far as he was directed to revise it at that time, and sealed it up not to be opened until it arrived in Zion. Several epistles were written to the Saints, and much correspondence passed between the elders in Zion and those in Kirtland in relation to their work.Organization of the First PresidencyMarch 18, 1833, the First Presidency of the Church was organized, with Joseph Smith, president, and Sidney Rigdon and Frederick G. Williams, counselors. This was in fulfilment of the commandment given in a revelation (Doc. and Cov. Sec. 90) on the 8th of that month, wherein the Lord said to Joseph Smith: “And again, verily I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of the kingdom.” One year before, in March, 1832, the Lord had called Frederick G. Williams to this position by revelation (Doc. and Cov. Sec. 81), and to hold “the keys of the kingdom, which belongeth always unto the Presidency of the High Priesthood.” Joseph Smith laid his hands on the heads of each of these men and ordained them to take part with him in this great responsibility. Thus another step in the organization of the Church was completed.Kirtland a Stake of ZionMarch 23, 1833, a council of the elders was called for the purpose of appointing a committee to purchase lands in Kirtland, upon which the Saints might build a stake of Zion. After some deliberations a committee was appointed consisting of Ezra Thayer and Joseph Coe. Later the property was purchased for this purpose, and many of the elders commenced to labor in various ways for the building of a city for the Saints at Kirtland.First Gathering of the Mob in ZionIn April, 1833, the first gathering of the mob in Jackson County took place. About three hundred men came together to decide upon a plan of campaign for the removal of the members of the Church in Jackson County. At the same time the elders in Jackson County met in solemn prayer and petitioned the Lord that the efforts of their enemies might fail. They had reason to meet and pray, for the wickedness of their enemies was extreme. Nor were the Saints free from guilt before the Lord. They had failed to keep strictly the commandments of the Lord which had been given them for the building up of Zion. Jealousies had arisen and murmurings were heard; even the Prophet, as well as others of the leading brethren, had been criticized. Some of the members had failed to observe the law of consecration, which had been given for the building of Zion, and their humility, in some respects, had been forgotten. However, on this occasion the deliberations of their enemies came to nothing. The Lord had heard the prayers of the Saints.A House of the Lord in KirtlandAt a conference of high priests held May 4, 1833, a committee was appointed to obtain subscriptions for the building of a house for a school, in compliance with the revelations of December 27, 1832, and March 8, 1833, where the elders might receive instructions before going out to warn the world. Hyrum Smith, Jared Carter and Reynolds Cahoon, were appointed as that committee. May 6, Joseph Smith received another revelation in which the Church was commanded to “commence a work of laying out and preparing a beginning and foundation of a stake of Zion,” in Kirtland. A house was also to be built for the work of printing, translating, and “all things whatsoever the Lord should command them.” The committee immediately went to work to gather means by subscriptions for this purpose. They had previously been commanded to build a house unto the Lord, to be a house of prayer and fasting, to be a temple unto His name.Commencement of the Kirtland TempleBy the first of June the preparations for the building of the Kirtland Temple were under way. A circular letter was sent out by the building committee to the various branches of the Church. June 1, the Prophet received the word of the Lord, in relation to the building of the temple, in which the Saints were commanded to hasten the work, and the necessity for such a building was made known. “Ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you concerning the building of mine house,” said the Lord. Then He states the reason, in part—for the full purpose for such a house was not at that time made known—to be as follows: “For the preparation wherewith I design to prepare mine apostles to prune my vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh. . . . Yea, verily I say unto you, I give you a commandment that you should build an house, in the which I design to endow those whom I have chosen, with power from on high. For this is the promise of the Father unto you, therefore I command you to tarry, even as mine apostles at Jerusalem.”From this it is discovered that there were certain endowments and blessings to be given to the elders, before they could go forth fully prepared to preach the Gospel in the world, which could only be obtained in the temple of the Lord. For this cause the Lord commanded that the temple be built at once, for the preaching of the Gospel was urgent, and the laborers were few. The Saints therefore, went to work diligently in the midst of many difficulties, both within, as well as without, the Church, to build the house of the Lord.The First Work on the TempleOn the 5th of June, George A. Smith hauled the first load of stone, and Hyrum Smith and Reynolds Cahoon, two of the building committee, commenced to dig the trench for the foundation, which they later finished with their own hands. Others also volunteered, and by these means the work progressed.The Case of “Doctor” HurlbutOn the 3rd of June a charge was preferred against Philastus Hurlbut, who was accused of unchristian conduct while on a mission to the east. On investigation his elder’s licence was taken from him. On the 21st he appealed his case and on making confession of his improper conduct and a seeming show of repentance, he was reinstated. Two days later, however, his sincerity was called in question, and on the testimony of witnesses who had heard him say that he had not repented and had deceived “Joseph Smith’s God,” he was excommunicated from the Church. He later manifested a bitter spirit and in April, 1834, was bound by the court to keep the peace, “with good and sufficient security in the sum of two hundred dollars,” for threats against the life of Joseph Smith.1Notes1.Any reference to “Dr.” Hurlbut might be considered insignificant but for one thing which developed after his apostasy and excommunication, which may be mentioned briefly here. He was not a doctor, but was so called because he was the seventh son. He had been a Methodist, but had been expelled from that body for immoral conduct, before he joined the Church. While engaged in missionary work in Pennsylvania he heard of a manuscript that had been written by one Solomon Spaulding, which dealt with the subject of the American Indian. Hurlbut had an evil thought. If he could make it appear that the Book of Mormon was taken, or plagiarized, from the Spaulding Manuscript, it would prove to be an irreparable injury to “Mormonism.” Others became interested in the scheme and a book was produced by E. D. Howe, entitledMormonism Unveiled. Of course the Spaulding story was lost so that no comparison was possible. For many years the publication of E. D. Howe was made to do mighty service against the Book of Mormon. As time went on, however, the manuscript of Mr. Spaulding was found, and, is now in the archives of Oberlin College, in Ohio. A comparison with the Book of Mormon proved that the two productions were no more alike than the Bible is like the story of Gulliver’s Travels. Since that day the Hurlbut-Howe theory of the origin of the Book of Mormon has been dead.For a thorough account of this question the reader is referred toThe Myth of the Manuscript Found, by Elder George Reynolds; andNew Witness for God, vol. 3, page 354, by Elder B. H. Roberts.
Organization of the First Presidency—Important Revelations
1832–1833
In the fall of 1832 and continuing through the winter and spring of 1833, a number of remarkable revelations were given for the edification and guidance of the Church. Great principles of science and philosophy, as well as of doctrine and spiritual truth, were revealed.
On the 22nd and 23rd of September, at the inquiry of a number of elders of the Church, the history and power of the Priesthood were revealed (Doc. and Cov. Sec. 84); the responsibilities taken by those who are ordained, were explained; the promises made to those who are faithful that they shall receive the fulness of the blessings of the father’s kingdom—for he had declared it “with an oath and covenant, which belongeth to the Priesthood,” with the penalty attached that “whoso breaketh this covenant . . . and altogether turneth therefrom, shall not have forgiveness of sins in this world, nor in the word to come” —were clearly defined; the place of the great temple, and when it shall be built, and many other things dealing with the gathering of the Saints, the building of Zion and its redemption, were set forth.
November 27 the Lord stated that he would send one mighty and strong to arrange the inheritances of the Saints in Zion (Doc. and Cov. Sec. 85). December 6, the parable of the wheat and the tares was explained (Doc. and Cov. Sec. 86). On Christmas day the prophecy on war, which has so far been fulfilled, was given (Doc. and Cov. Sec. 87). Two days later the remarkable revelation on scientific and doctrinal truth, known as the “Olive Leaf” (Doc. and Cov. Sec. 88), was presented to the Church. In this wonderful communication from the heavens, the following eternal principles, among many others, were revealed:
The light of Christ is the light of truth and is the light of the sun, the planets, the stars, and the power by which they were made; it is the light which quickeneth the intelligence of man; it is the life and light of all things, and is the law by which they are governed; it fills the immensity of space; to every kingdom there is given laws which have their bounds and conditions; there is no space in which there is no kingdom, great or small; the worlds in space are peopled with the children of our Father; the earth on which we dwell is a living body and shall die, but shall be raised again a celestial body and shall become the abode of celestial beings; the inhabitants of the earth who are unfaithful must inherit another kingdom in eternity; he who cannot abide the law of the celestial kingdom, cannot abide a celestial glory; every man in the resurrection is quickened by the glory of the kingdom to which he has attained: the spirit and the body is the soul of man, and the redemption of the soul is through the death and resurrection of Jesus Christ; after the testimonies of the elders will come the testimonies of judgments; the order of the signs preceding the coming of the Savior, are made known; the redemption of the just; the destruction of the “great and abominable church;” and the fate of the wicked, are declared among the great truths contained in this revelation.
In February, 1833, the Lord gave to Joseph Smith the “Word of Wisdom” (Doc. and Cov. Sec. 89), for the temporal salvation of mankind. March 15, 1833, the doctrines of the eternity of matter; the glory of God is Intelligence; the innocence of man in the beginning; and many other things were received (Doc. and Cov. Sec. 93).
In the revelation of December 27, 1833 (Doc. and Cov. Sec. 88), the elders of the Church were also commanded to “teach one another the doctrines of the kingdom.” They were to be instructed “more perfectly in theory, in principle, in doctrine, in the law of the Gospel, in all things that pertain unto the kingdom of God,” that were expedient for them to understand. They were to tarry in Kirtland for this instruction, before they should “go forth, among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the Saints for the hour of judgment which is to come.” They were to seek diligently out of the best books, words of wisdom and learning “even by study and also by faith.” That this should be accomplished, they were to prepare a house of prayer, learning and faith, even a house of glory—a house of God. In it they were to call their solemn assemblies; one should be appointed as teacher, and not all speak at once. While one speaks, all others should give attention. In this manner there was to be perfect order in the School of the Prophets —for so it should be called. Moreover, the Lord declared: “And this shall be the order of the house of the presidency of the school: He that is appointed to be president, or teacher, shall be found standing in his place, in the house which shall be prepared for him. Therefore, he shall be first in the house of God, in a place that the congregation in the house may hear his words carefully and distinctly, not with loud speech.” Those who were entitled to attend should be the officers of the Church who are called to the ministry, “beginning at the high priests, even down to the deacons.” They were to greet each other in fellowship, with proper salutations. They should be men who were clean from the blood of this generation, sober-minded and full of faith. Further, the Lord stated: “And ye are called to do this by prayer and thanksgiving as the Spirit shall give utterance in all your doings in the house of the Lord, in the School of the Prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification.”
September 10, George Albert Smith, son of John Smith and cousin to the Prophet, was baptized in Potsdam, New York. He was a youth fifteen years of age, who in later years was to play an important part in the work of these latter days. About the 8th of November, Joseph Young, Brigham Young, Heber C. Kimball and John P. Greene, came from Mendon, Monroe County, New York. This was the first meeting of Joseph Smith and these brethren. They remained in Kirtland for a number of days and were privileged to meet with the Prophet on several occasions. In one of their meetings, Brigham Young and John P. Greene spoke in tongues, as did also the Prophet Joseph Smith. These brethren had received the Gospel in Mendon. It had first been brought to their attention in the summer or fall of 1831, through the labors of Samuel H. Smith, who had left a copy of the Book of Mormon with John P. Greene. Later, through the preaching of Elders Alpheus Gifford, Elial Strong and others they were persuaded to receive the truth. Brigham Young was baptized by Elder Eleazer Miller, April 14, 1832; was ordained an elder and at once entered the ministry and assisted in raising up several branches in the vicinity of Mendon, New York.
The winter of 1832–3 was spent by Joseph Smith in revision of the scriptures; in the School of the Prophets, which had just been organized by commandment (Doc. and Cov. Sec. 88); and in the holding of conferences from time to time. In January a number of meetings of the elders were held, in which the ordinances of washing of feet, as spoken of in the 13th chapter of John, was attended to, as commanded by the Lord (Doc. and Cov. Sec. 88). On the 2nd of February the Prophet finished the revision of the New Testament, as far as he was directed to revise it at that time, and sealed it up not to be opened until it arrived in Zion. Several epistles were written to the Saints, and much correspondence passed between the elders in Zion and those in Kirtland in relation to their work.
March 18, 1833, the First Presidency of the Church was organized, with Joseph Smith, president, and Sidney Rigdon and Frederick G. Williams, counselors. This was in fulfilment of the commandment given in a revelation (Doc. and Cov. Sec. 90) on the 8th of that month, wherein the Lord said to Joseph Smith: “And again, verily I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of the kingdom.” One year before, in March, 1832, the Lord had called Frederick G. Williams to this position by revelation (Doc. and Cov. Sec. 81), and to hold “the keys of the kingdom, which belongeth always unto the Presidency of the High Priesthood.” Joseph Smith laid his hands on the heads of each of these men and ordained them to take part with him in this great responsibility. Thus another step in the organization of the Church was completed.
March 23, 1833, a council of the elders was called for the purpose of appointing a committee to purchase lands in Kirtland, upon which the Saints might build a stake of Zion. After some deliberations a committee was appointed consisting of Ezra Thayer and Joseph Coe. Later the property was purchased for this purpose, and many of the elders commenced to labor in various ways for the building of a city for the Saints at Kirtland.
In April, 1833, the first gathering of the mob in Jackson County took place. About three hundred men came together to decide upon a plan of campaign for the removal of the members of the Church in Jackson County. At the same time the elders in Jackson County met in solemn prayer and petitioned the Lord that the efforts of their enemies might fail. They had reason to meet and pray, for the wickedness of their enemies was extreme. Nor were the Saints free from guilt before the Lord. They had failed to keep strictly the commandments of the Lord which had been given them for the building up of Zion. Jealousies had arisen and murmurings were heard; even the Prophet, as well as others of the leading brethren, had been criticized. Some of the members had failed to observe the law of consecration, which had been given for the building of Zion, and their humility, in some respects, had been forgotten. However, on this occasion the deliberations of their enemies came to nothing. The Lord had heard the prayers of the Saints.
At a conference of high priests held May 4, 1833, a committee was appointed to obtain subscriptions for the building of a house for a school, in compliance with the revelations of December 27, 1832, and March 8, 1833, where the elders might receive instructions before going out to warn the world. Hyrum Smith, Jared Carter and Reynolds Cahoon, were appointed as that committee. May 6, Joseph Smith received another revelation in which the Church was commanded to “commence a work of laying out and preparing a beginning and foundation of a stake of Zion,” in Kirtland. A house was also to be built for the work of printing, translating, and “all things whatsoever the Lord should command them.” The committee immediately went to work to gather means by subscriptions for this purpose. They had previously been commanded to build a house unto the Lord, to be a house of prayer and fasting, to be a temple unto His name.
By the first of June the preparations for the building of the Kirtland Temple were under way. A circular letter was sent out by the building committee to the various branches of the Church. June 1, the Prophet received the word of the Lord, in relation to the building of the temple, in which the Saints were commanded to hasten the work, and the necessity for such a building was made known. “Ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you concerning the building of mine house,” said the Lord. Then He states the reason, in part—for the full purpose for such a house was not at that time made known—to be as follows: “For the preparation wherewith I design to prepare mine apostles to prune my vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh. . . . Yea, verily I say unto you, I give you a commandment that you should build an house, in the which I design to endow those whom I have chosen, with power from on high. For this is the promise of the Father unto you, therefore I command you to tarry, even as mine apostles at Jerusalem.”
From this it is discovered that there were certain endowments and blessings to be given to the elders, before they could go forth fully prepared to preach the Gospel in the world, which could only be obtained in the temple of the Lord. For this cause the Lord commanded that the temple be built at once, for the preaching of the Gospel was urgent, and the laborers were few. The Saints therefore, went to work diligently in the midst of many difficulties, both within, as well as without, the Church, to build the house of the Lord.
On the 5th of June, George A. Smith hauled the first load of stone, and Hyrum Smith and Reynolds Cahoon, two of the building committee, commenced to dig the trench for the foundation, which they later finished with their own hands. Others also volunteered, and by these means the work progressed.
On the 3rd of June a charge was preferred against Philastus Hurlbut, who was accused of unchristian conduct while on a mission to the east. On investigation his elder’s licence was taken from him. On the 21st he appealed his case and on making confession of his improper conduct and a seeming show of repentance, he was reinstated. Two days later, however, his sincerity was called in question, and on the testimony of witnesses who had heard him say that he had not repented and had deceived “Joseph Smith’s God,” he was excommunicated from the Church. He later manifested a bitter spirit and in April, 1834, was bound by the court to keep the peace, “with good and sufficient security in the sum of two hundred dollars,” for threats against the life of Joseph Smith.1
1.Any reference to “Dr.” Hurlbut might be considered insignificant but for one thing which developed after his apostasy and excommunication, which may be mentioned briefly here. He was not a doctor, but was so called because he was the seventh son. He had been a Methodist, but had been expelled from that body for immoral conduct, before he joined the Church. While engaged in missionary work in Pennsylvania he heard of a manuscript that had been written by one Solomon Spaulding, which dealt with the subject of the American Indian. Hurlbut had an evil thought. If he could make it appear that the Book of Mormon was taken, or plagiarized, from the Spaulding Manuscript, it would prove to be an irreparable injury to “Mormonism.” Others became interested in the scheme and a book was produced by E. D. Howe, entitledMormonism Unveiled. Of course the Spaulding story was lost so that no comparison was possible. For many years the publication of E. D. Howe was made to do mighty service against the Book of Mormon. As time went on, however, the manuscript of Mr. Spaulding was found, and, is now in the archives of Oberlin College, in Ohio. A comparison with the Book of Mormon proved that the two productions were no more alike than the Bible is like the story of Gulliver’s Travels. Since that day the Hurlbut-Howe theory of the origin of the Book of Mormon has been dead.For a thorough account of this question the reader is referred toThe Myth of the Manuscript Found, by Elder George Reynolds; andNew Witness for God, vol. 3, page 354, by Elder B. H. Roberts.
1.Any reference to “Dr.” Hurlbut might be considered insignificant but for one thing which developed after his apostasy and excommunication, which may be mentioned briefly here. He was not a doctor, but was so called because he was the seventh son. He had been a Methodist, but had been expelled from that body for immoral conduct, before he joined the Church. While engaged in missionary work in Pennsylvania he heard of a manuscript that had been written by one Solomon Spaulding, which dealt with the subject of the American Indian. Hurlbut had an evil thought. If he could make it appear that the Book of Mormon was taken, or plagiarized, from the Spaulding Manuscript, it would prove to be an irreparable injury to “Mormonism.” Others became interested in the scheme and a book was produced by E. D. Howe, entitledMormonism Unveiled. Of course the Spaulding story was lost so that no comparison was possible. For many years the publication of E. D. Howe was made to do mighty service against the Book of Mormon. As time went on, however, the manuscript of Mr. Spaulding was found, and, is now in the archives of Oberlin College, in Ohio. A comparison with the Book of Mormon proved that the two productions were no more alike than the Bible is like the story of Gulliver’s Travels. Since that day the Hurlbut-Howe theory of the origin of the Book of Mormon has been dead.
For a thorough account of this question the reader is referred toThe Myth of the Manuscript Found, by Elder George Reynolds; andNew Witness for God, vol. 3, page 354, by Elder B. H. Roberts.
Chapter 19Expulsion from Jackson County1833The Prophet’s WarningThe impending storm about to break over the heads of the Saints in Missouri was foreseen by the Prophet Joseph Smith. In January, 1833, he wrote to William W. Phelps as follows: “The Lord will have a place whence 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. . . . Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother Gilbert’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. . . . This from your brother who trembles for Zion, and for the wrath of heaven, which awaits her if she repent not.” These fears were also expressed in an epistle written the same day from a conference of high priests in Kirtland to their brethren in Zion. “We feel more like weeping for Zion than we do like rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent,” was their message.Rise of Mob Force in JacksonAlmost as soon as the members of the Church commenced settling in Jackson County, opposition began to show itself. The settlers were incited to violence by their ministers, who started a campaign of abuse and falsehood. They received ready aid from others of the citizens, which ultimately resulted in the expulsion of the Latter-day Saints from the state. The Rev. Finis Ewing publicly distributed the report that “the ‘Mormons’ were the common enemies of mankind,” while the Rev. Pixley circulated falsehoods among the religious papers of the east, and used his influence among both the Indians and the whites for the destruction of the Church in Jackson County.Nearly all the Latter-day Saints were from the Eastern States, while the Missourians were from the South. The Missourians feared that the “Mormons” would increase and take from them their political domination. The question of slavery, even in that day, was quite keen, and the Missourians were determined to keep the state within the control of the slave holders. Above all else, however, was their extreme hatred for the “Mormons” because of their industry and belief. Some of the latter had also failed to show the proper discretion and wisdom, for they openly stated that the Lord had given them the land for their eternal inheritance, and although they were to purchase the lands, yet in time there the city Zion would be built, unto which none but the faithful would be privileged to come. Such expressions aroused the Missourians to fever heat, for they naturally hated the doctrines of the Church, and to be informed that the lands would ultimately be taken from them, was adding fuel to the flame.As early as the spring of 1832, the mob resorted to violence. In the still hours of the night, windows in many of the houses of the Saints were broken, and other damage done by their enemies, who naturally performed their deeds in the dark; but this was only the beginning of sorrow.The Mob CouncilJuly 20, 1833, a council of all Missourians who were opposed to the Latter-day Saints was called to meet in the Independence Court house. Between four and five hundred men assembled and chose Richard Simpson, chairman, and Samuel D. Lucas and J. H. Flournoy, secretaries. They then proceeded to discuss means for the ejection of the members of the Church from Jackson County, “peaceably if we can,” they said, “forcibly if we must.” After deliberating for some time, they concluded that “the arm of the civil law does not afford a guarantee,” or at least a sufficient one, against the “evils” which were inflicted upon them. These “evils” were such that “no one could have foreseen,” and “therefore, unprovided for by the laws;” and the “delays incident to legislation would put the mischief beyond remedy.” They must because of this take into their own hands the matter of expulsion of hundreds of citizens from their homes.Some of the “evils” of the “Mormons” were stated to be as follows: The declaration that miracles have been performed and supernatural cures achieved among the sick; a belief in heavenly manifestations and that they have held converse with God and his angels; possession and exercise of the gifts of divination and unknown tongues; and “fired with the prospect of obtaining inheritance without money and without price.” Yet they were well aware that the “Mormons” had never made the attempt to obtain lands except by purchase, as the Lord had commanded them. Nevertheless all these “crimes” must be punished; for against such evils “self preservation, good society and public morals,” made demands that the “Mormons” should be expelled. The following articles were drawn up and unanimously approved, to be submitted to the elders of the Church.Declaration of the Mob(1). “That no Mormon shall in future move and settle in this county.(2). “That those now here, who shall give a definite pledge of their intention within reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice.(3). “That the editor of theStarbe 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.(4). “That the Mormon leaders here are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions.(5). “That those who fail to comply with these requisitions be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.”This address was read and after approval a committee consisting of twelve men was appointed to wait upon the presiding elders of the Church. They were instructed to “see that the foregoing requisitions are strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all the consequences and responsibilities under which we act, to use such means as shall insure full and complete adoption.” Such was the ungodly manifesto of the mob.The Enemy’s DemandsA recess was taken for two hours in which the committee was to carry this message of unrighteous demands to the elders of the Church, and then make report. Naturally these brethren desired time to consider these drastic terms. They had come into the land by command of the Lord, to receive their inheritance; it was here the great city of the New Jerusalem was to be built; they had hoped for a peaceful possession of their property, and as they had not interfered with the privileges of others they justly felt that they were entitled to maintain their rights. They asked for three months for consideration of these evil terms; but were denied. They then asked for ten days; but were informed that fifteen minutes was time enough. If immediate answer was not forthcoming an unfavorable report would be returned, with consequences of serious character speedily to follow. A refusal of these demands was evidently the desire of the unlawful gathering at the court house, which sought a pretext to vent their anger upon the Saints violently.The Committee’s ReportThe committee returned and made their report. “Whereupon,” their minutes read, “it was unanimously resolved by the meeting, that theStarprinting office should be razed to the ground; the type and press secured.” With the understanding that they would meet again three days later, the horde of wretches started forth on their mission of destruction. They did not overlook the opportunity to advertise their deliberations “that the Mormon brethren may know at a distance that the gates of Zion are closed against them— that their interests will be best promoted by remaining among those who know and appreciate their merits.”Vengeance of the MobWith the utmost fury these human fiends proceeded to the office of theEvening and Morning Starand razed it to the ground. The office was a part of the dwelling occupied by William W. Phelps. Mrs. Phelps and her children, including a sick infant, were thrown out of doors amidst the furniture which was destroyed. They then proceeded to the store of Gilbert, Whitney and Co., bent on further destruction; but Elder Gilbert assuring them that the goods would be packed by the 23rd of that month, and no more would be sold, they left him and the store and turned their attention to personal violence. They took Bishop Edward Partridge and Charles Allen, stripped them and applied a coat of tar which had been mixed with acid which burned into their flesh, and then coated them with feathers. Others of the brethren were scourged, amidst horrid yells and blasphemous oaths, while others in the excitement, for all their captors were intent upon the “sport,” were able to make their escape from similar treatment by the mob.Second Gathering of the MobOn the morning of July 23, 1833, the mob, to the number of about five hundred, again approached Independence, carrying a red flag —the emblem of lawlessness—and armed with all manner of weapons of war. They rode through the streets, giving vent to hideous yells and blasphemous oaths, searching for the presiding elders of the Church. They threatened to whip any “Mormon” whom they captured, with from fifty to five hundred lashes each, demolish their dwellings, and turn negroes loose to destroy their fields.Offer of Ransom for the ChurchElders John Corrill, John Whitmer, William W. Phelps, Algernon S. Gilbert, Edward Partridge and Isaac Morley, the leading elders, made no resistance, but offered themselves a ransom for the Church. They were willing to be scourged and even die, if that would appease the wrath of the mob. The Missourians, with blasphemous oaths, assured them that every man, woman and child would be whipped and scourged even to death if they did not leave Jackson County. “The Mormons,” said the mobbers, “must leave the county, or they or the Mormons must die.” The brethren mentioned, knowing that resistance was useless and to save the Saints and avoid the shedding of blood, entered into an agreement with the mob to leave the county within a reasonable time.The Forced Agreement of the MobThe terms forced by the mob upon the Saints were as follows: Oliver Cowdery, William W. Phelps, William E. McLellin, Edward Partridge, Lyman Wight, Simeon Carter, Harvey Whitlock and the two Whitmers, Peter and John, were to remove their families from the county on or before the first day of January, 1834; they were to use all their influence to induce all other members of the Church to remove as soon as possible, one half by January first, and the rest by the first of April following; and to do all in their power to stop others of their brethren from moving into Jackson County; John Corrill and Algernon S. Gilbert were allowed to remain as general agents to wind up the business, Gilbert to sell the merchandise on hand but to buy no more; theStarwas not to be published nor a press set up; Edward Partridge and William W. Phelps were to remove their families, but they would be permitted to come and go to wind up the affairs of the Church. The mob pledged themselves to use no violence so long as the brethren complied with the terms presented. To this the names of the elders and the members of the second committee appointed by the mob were subscribed.The Contract Broken by the MobSince there is no honor among knaves, the mob failed to keep their agreement. Constantly they sallied forth, breaking windows in the homes of the members of the Church and offering abuse when occasion afforded. These attacks, however, did not pass unnoticed by the better class of citizens in the state.The Western Monitor, a paper published in Fayette, Missouri, first showed a friendly spirit toward the mob, but later censured them for their conduct and advised the “Mormons” to seek redress for their wrongs. Other papers adopted a similar view, whereupon the members of the mob declared that if any “Mormon” attempted “to seek redress by law or otherwise, for character, person, or property, they should die.”Appeal to Governor DunklinWhen hostilities broke out the brethren in Missouri sent Oliver Cowdery to Kirtland to make report and consult the First Presidency in respect to future action. In sorrow for the afflicted members in Missouri the presidency sent Orson Hyde and John Gould with instructions for their brethren in that land. Shortly after their arrival, necessary preparations having been made, Elders William W. Phelps and Orson Hyde, were sent to Jefferson City with a petition, under date of September 28, 1833, to Governor Daniel Dunklin. In their petition the wrongs of the Latter-day Saints were clearly set forth, and it was signed by nearly all the members of the Church in Missouri.The Governor’s ReplyOn the 19th of October, Governor Dunklin made reply to the memorial of the members of the Church and advised them to take their grievances before the courts, for, said he: “No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society, and subverts the foundation on which it is based. . . . The judge of your circuit is a conservator of the peace: if an affidavit is made before him by any of you, that your lives are threatened, and you believe them in danger, it would be his duty to have the offenders apprehended, and bind them to keep the peace.” He could not “permit himself to doubt that the courts were open to” the Saints.Futility of the AdviceUnder ordinary circumstances the governor’s advice might have been of some worth. The conditions, however, were of no ordinary nature. The leaders of the mob were Samuel D. Lucas, judge of the county court; Samuel C. Owens, county clerk; John Smith, justice of the peace; Samuel Weston, justice of the peace; William Brown, constable; Thomas Pitcher, deputy constable; James H. Flournoy, postmaster, and Lilburn W. Boggs, lieutenant governor of the state, the latter, however, keeping in the background and aiding and abetting the others in their evil work. For the “Mormon” people to accept the governor’s advice, would mean their trial would be conducted before their avowed and open enemies, if they were permitted a trial at all.Counsel Employed by the SaintsNevertheless, accepting the governor’s advice, attorneys were engaged to fight the case. They were William T. Wood, Amos Reese, Alexander W. Doniphan and David R. Atchison, who agreed to plant suits and carry them through for one thousand dollars. Notes for that amount were given by William W. Phelps and Bishop Partridge and endorsed by Gilbert, Whitney and Co. However, very little benefit was ever derived by the members of the Church, from this action.Continued Activities of the MobAs soon as it was known that the “Mormons” would appeal to the courts, the mobbers began to prepare for war. On the night of October 31, a band of about fifty marauders proceeded against a branch of the Church west of the Big Blue River, not far from Independence. There they unroofed and partly demolished a number of houses, whipped in a savage manner several men and frightened the women and children, who were forced to flee for safety. On the first of November, another attack was made on a branch on the prairie, fourteen miles from Independence. The same night another party raided the homes of the Saints in Independence, where a number of houses were demolished and the goods in the store of Gilbert, Whitney and Co., were scattered in the street. One Richard McCarty was caught in the act of breaking into the store and demolishing property and was taken before Samuel Weston, justice of the peace, where a complaint was made against him; Judge Weston, however, refused to consider the complaint, and turned McCarty loose. The next day McCarty caused the arrest of the witnesses who had captured him in this unlawful act, and had them tried for false imprisonment. The same justice, on the testimony of this fellow alone, found the witnesses, Gilbert, Morley and Corrill, guilty and committed them to jail. “Although we could not obtain a warrant against him for breaking open the store,” said John Corrill, “yet he had gotten one for us for catching him at it.”The Battle of the BlueThese attacks upon the Saints were repeatedly continued; attempts were made to obtain peace warrants, but no justice would issue them for fear of the mob. Monday, November 4, 1833, a band of mobbers gathered at the Big Blue River and commenced to destroy property. Nineteen men, members of the Church, gathered in defense, but discovering the superior number of the mob, turned back. Their enemies, learning of this attempt, immediately went in pursuit of the “Mormons” who fled in various directions for safety. About thirty more of the brethren from the prairie armed with seventeen guns approached and a battle commenced. The mobbers soon fled leaving two of their number, Hugh L. Brazeale and Thomas Linville, dead on the ground. Among the “Mormons” Andrew Barber received a mortal wound and died the following day. Philo Dibble also received a severe wound, but was almost instantly healed by the laying on of hands by Elder Newel Knight.The Mob MilitiaFollowing the battle of the Blue, excitement ran high. November 5, 1833, at the instigation of Lieutenant Governor Lilburn W. Boggs, the militia was called out under command of Colonel Thomas Pitcher, one of the leaders of the mob of July 23. It was stated that the militia had been called for the protection of the Saints, but it had every appearance of a mob and in its ranks were many of the most bitter enemies of the Church. Colonel Pitcher demanded that the Saints surrender their arms. This they refused to do unless their enemies should also be disarmed. Colonel Pitcher readily agreed to this proposition to which Lieutenant Governor Boggs also pledged his honor. Another demand was that certain brethren who had been engaged in the battle the day before were to be surrendered and tried for murder. Both of these demands were complied with by the Saints.Misplaced ConfidenceHaving confidence in the pledge of the lieutenant governor, the Saints returned to their homes feeling somewhat secure from further attacks. Their confidence, however, had been misplaced, for it was a cunning scheme of this state official, and the other leaders of the mob, to place the members of the Church in a defenseless position and then drive them from the county; which, forthwith, they proceeded to do. The arms were never taken from the members of the mob, but those taken from the Saints were distributed among their enemies to be used against them.”1The following day gangs of men, numbering sixty or more, went from house to house whipping the men, driving the women and children from their homes at the muzzles of their guns, and setting fire to their houses, to make sure their owners would not return. More than two hundred houses were destroyed in the several raids of the mob. The men who surrendered themselves under the charge of murder, were detained for one day and a night and sorely abused; then they were taken out into a cornfield by this same Colonel Pitcher and told to “clear!” meaning they were to leave immediately for parts unknown.The Saints in ExileThese attacks continued for several days and among those directing the forces of the mob were several “reverend” gentlemen who took pleasure in these wicked deeds. By the 7th of November, the banks of the Missouri River were lined with refugees who had gathered in the utmost confusion, so hasty had been their flight. Twelve hundred souls were thus forced to seek shelter, the best they could, in the dead of winter, and in the midst of storms. Many died from exposure and the abuse otherwise heaped upon them and the fleeing multitude left, in the frozen stubble, a trail of blood from their lacerated feet. The exiled Saints sought refuge in the neighboring counties, but from some of these they were again forced to flee before the inhospitable inhabitants among whom they found themselves. In Clay County, just across the river north of Jackson, they were received temporarily with some degree of kindness.An Attempt to Seek RedressThrough their attorneys, and by direct petition to Governor Daniel Dunklin, the Saints sought to repossess their property in Jackson County. The governor acknowledged the justice of their claims and expressed a willingness to furnish an “adequate force” to effect that object; but he declared he had no power to protect them after they were once returned to their lands. He was also willing, so it was declared by Attorney General R. W. Wells, to organize them in companies of militia that they might aid in their restoration. The Saints knew that such a thing would only arouse their enemies to greater fury, and as no protection was guaranteed them when once restored, such an offer could not be accepted.Farcical Effort to Enforce the LawIt may have been the intention of the state officials, at the first, to restore the exiles to their lands, but they evidently lacked the courage to cope with the lawless, but determined, enemies of the Saints. A number of leading elders were subpoenaed in behalf of the state to appear at the February (1834) term of court to be held at Independence. On the 23rd of that month, under the protection of Captain Atchison’s company of “Liberty Blues”—nearly fifty rank and file —these witnesses crossed the Missouri River bound for Independence. That night they camped in the woods. Captain Atchison, becoming alarmed at the appearance of the enemy, sent an express to Colonel Allen for two hundred drafted militia, and to Liberty for more ammunition. Early the next morning this company marched to Independence, and after breakfast they were visited by District Attorney Ames Reese and Attorney General R. W. Wells, who informed the witnesses that all hopes of criminal prosecution were at an end. Mr. Wells had been sent by the governor to investigate the Jackson County outrages, but the bold front of the mob evidently intimidated the state officials who were willing to appease the wrath of the mob rather than to maintain the majesty of the law.As soon as Captain Atchison was informed that his services were no longer needed, he took his witnesses and marched them out of town, to the tune of Yankee Doodle, quick time, and soon returned to camp. One of the witnesses, Elder William W. Phelps, wrote of this farcical proceeding as follows: “This order was issued by the court, apparently on the speedy gathering of the old mob, or citizens of Jackson County, and their assuming such a boisterous and mobocratic appearance. Much credit is due to Captain Atchison for his gallantry and hospitality, and I think I can say of the officers and company, that their conduct as soldiers and men, is highly reputable; so much the more, knowing as I do, the fatal results of the trial had the militia come or not come. . . . Thus ended all hopes of redress, even with a guard ordered by the governor for the protection of the court and witnesses.”Notes1.In the spring of 1834, Governor Dunklin issued a requisition to Colonel S. D. Lucas to return the arms to the “Mormons” which were taken from them in November, 1833; but Lucas had resigned his commission and moved to Lexington, Missouri. A second requisition to Colonel Pitcher was contemptuously ignored. The arms were distributed among the mob and they boasted that they would not return them, notwithstanding the order of the governor of the state; and the arms were never returned.
Expulsion from Jackson County
1833
The impending storm about to break over the heads of the Saints in Missouri was foreseen by the Prophet Joseph Smith. In January, 1833, he wrote to William W. Phelps as follows: “The Lord will have a place whence 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. . . . Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother Gilbert’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. . . . This from your brother who trembles for Zion, and for the wrath of heaven, which awaits her if she repent not.” These fears were also expressed in an epistle written the same day from a conference of high priests in Kirtland to their brethren in Zion. “We feel more like weeping for Zion than we do like rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent,” was their message.
Almost as soon as the members of the Church commenced settling in Jackson County, opposition began to show itself. The settlers were incited to violence by their ministers, who started a campaign of abuse and falsehood. They received ready aid from others of the citizens, which ultimately resulted in the expulsion of the Latter-day Saints from the state. The Rev. Finis Ewing publicly distributed the report that “the ‘Mormons’ were the common enemies of mankind,” while the Rev. Pixley circulated falsehoods among the religious papers of the east, and used his influence among both the Indians and the whites for the destruction of the Church in Jackson County.
Nearly all the Latter-day Saints were from the Eastern States, while the Missourians were from the South. The Missourians feared that the “Mormons” would increase and take from them their political domination. The question of slavery, even in that day, was quite keen, and the Missourians were determined to keep the state within the control of the slave holders. Above all else, however, was their extreme hatred for the “Mormons” because of their industry and belief. Some of the latter had also failed to show the proper discretion and wisdom, for they openly stated that the Lord had given them the land for their eternal inheritance, and although they were to purchase the lands, yet in time there the city Zion would be built, unto which none but the faithful would be privileged to come. Such expressions aroused the Missourians to fever heat, for they naturally hated the doctrines of the Church, and to be informed that the lands would ultimately be taken from them, was adding fuel to the flame.
As early as the spring of 1832, the mob resorted to violence. In the still hours of the night, windows in many of the houses of the Saints were broken, and other damage done by their enemies, who naturally performed their deeds in the dark; but this was only the beginning of sorrow.
July 20, 1833, a council of all Missourians who were opposed to the Latter-day Saints was called to meet in the Independence Court house. Between four and five hundred men assembled and chose Richard Simpson, chairman, and Samuel D. Lucas and J. H. Flournoy, secretaries. They then proceeded to discuss means for the ejection of the members of the Church from Jackson County, “peaceably if we can,” they said, “forcibly if we must.” After deliberating for some time, they concluded that “the arm of the civil law does not afford a guarantee,” or at least a sufficient one, against the “evils” which were inflicted upon them. These “evils” were such that “no one could have foreseen,” and “therefore, unprovided for by the laws;” and the “delays incident to legislation would put the mischief beyond remedy.” They must because of this take into their own hands the matter of expulsion of hundreds of citizens from their homes.
Some of the “evils” of the “Mormons” were stated to be as follows: The declaration that miracles have been performed and supernatural cures achieved among the sick; a belief in heavenly manifestations and that they have held converse with God and his angels; possession and exercise of the gifts of divination and unknown tongues; and “fired with the prospect of obtaining inheritance without money and without price.” Yet they were well aware that the “Mormons” had never made the attempt to obtain lands except by purchase, as the Lord had commanded them. Nevertheless all these “crimes” must be punished; for against such evils “self preservation, good society and public morals,” made demands that the “Mormons” should be expelled. The following articles were drawn up and unanimously approved, to be submitted to the elders of the Church.
(1). “That no Mormon shall in future move and settle in this county.
(2). “That those now here, who shall give a definite pledge of their intention within reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice.
(3). “That the editor of theStarbe 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.
(4). “That the Mormon leaders here are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions.
(5). “That those who fail to comply with these requisitions be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.”
This address was read and after approval a committee consisting of twelve men was appointed to wait upon the presiding elders of the Church. They were instructed to “see that the foregoing requisitions are strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all the consequences and responsibilities under which we act, to use such means as shall insure full and complete adoption.” Such was the ungodly manifesto of the mob.
A recess was taken for two hours in which the committee was to carry this message of unrighteous demands to the elders of the Church, and then make report. Naturally these brethren desired time to consider these drastic terms. They had come into the land by command of the Lord, to receive their inheritance; it was here the great city of the New Jerusalem was to be built; they had hoped for a peaceful possession of their property, and as they had not interfered with the privileges of others they justly felt that they were entitled to maintain their rights. They asked for three months for consideration of these evil terms; but were denied. They then asked for ten days; but were informed that fifteen minutes was time enough. If immediate answer was not forthcoming an unfavorable report would be returned, with consequences of serious character speedily to follow. A refusal of these demands was evidently the desire of the unlawful gathering at the court house, which sought a pretext to vent their anger upon the Saints violently.
The committee returned and made their report. “Whereupon,” their minutes read, “it was unanimously resolved by the meeting, that theStarprinting office should be razed to the ground; the type and press secured.” With the understanding that they would meet again three days later, the horde of wretches started forth on their mission of destruction. They did not overlook the opportunity to advertise their deliberations “that the Mormon brethren may know at a distance that the gates of Zion are closed against them— that their interests will be best promoted by remaining among those who know and appreciate their merits.”
With the utmost fury these human fiends proceeded to the office of theEvening and Morning Starand razed it to the ground. The office was a part of the dwelling occupied by William W. Phelps. Mrs. Phelps and her children, including a sick infant, were thrown out of doors amidst the furniture which was destroyed. They then proceeded to the store of Gilbert, Whitney and Co., bent on further destruction; but Elder Gilbert assuring them that the goods would be packed by the 23rd of that month, and no more would be sold, they left him and the store and turned their attention to personal violence. They took Bishop Edward Partridge and Charles Allen, stripped them and applied a coat of tar which had been mixed with acid which burned into their flesh, and then coated them with feathers. Others of the brethren were scourged, amidst horrid yells and blasphemous oaths, while others in the excitement, for all their captors were intent upon the “sport,” were able to make their escape from similar treatment by the mob.
On the morning of July 23, 1833, the mob, to the number of about five hundred, again approached Independence, carrying a red flag —the emblem of lawlessness—and armed with all manner of weapons of war. They rode through the streets, giving vent to hideous yells and blasphemous oaths, searching for the presiding elders of the Church. They threatened to whip any “Mormon” whom they captured, with from fifty to five hundred lashes each, demolish their dwellings, and turn negroes loose to destroy their fields.
Elders John Corrill, John Whitmer, William W. Phelps, Algernon S. Gilbert, Edward Partridge and Isaac Morley, the leading elders, made no resistance, but offered themselves a ransom for the Church. They were willing to be scourged and even die, if that would appease the wrath of the mob. The Missourians, with blasphemous oaths, assured them that every man, woman and child would be whipped and scourged even to death if they did not leave Jackson County. “The Mormons,” said the mobbers, “must leave the county, or they or the Mormons must die.” The brethren mentioned, knowing that resistance was useless and to save the Saints and avoid the shedding of blood, entered into an agreement with the mob to leave the county within a reasonable time.
The terms forced by the mob upon the Saints were as follows: Oliver Cowdery, William W. Phelps, William E. McLellin, Edward Partridge, Lyman Wight, Simeon Carter, Harvey Whitlock and the two Whitmers, Peter and John, were to remove their families from the county on or before the first day of January, 1834; they were to use all their influence to induce all other members of the Church to remove as soon as possible, one half by January first, and the rest by the first of April following; and to do all in their power to stop others of their brethren from moving into Jackson County; John Corrill and Algernon S. Gilbert were allowed to remain as general agents to wind up the business, Gilbert to sell the merchandise on hand but to buy no more; theStarwas not to be published nor a press set up; Edward Partridge and William W. Phelps were to remove their families, but they would be permitted to come and go to wind up the affairs of the Church. The mob pledged themselves to use no violence so long as the brethren complied with the terms presented. To this the names of the elders and the members of the second committee appointed by the mob were subscribed.
Since there is no honor among knaves, the mob failed to keep their agreement. Constantly they sallied forth, breaking windows in the homes of the members of the Church and offering abuse when occasion afforded. These attacks, however, did not pass unnoticed by the better class of citizens in the state.The Western Monitor, a paper published in Fayette, Missouri, first showed a friendly spirit toward the mob, but later censured them for their conduct and advised the “Mormons” to seek redress for their wrongs. Other papers adopted a similar view, whereupon the members of the mob declared that if any “Mormon” attempted “to seek redress by law or otherwise, for character, person, or property, they should die.”
When hostilities broke out the brethren in Missouri sent Oliver Cowdery to Kirtland to make report and consult the First Presidency in respect to future action. In sorrow for the afflicted members in Missouri the presidency sent Orson Hyde and John Gould with instructions for their brethren in that land. Shortly after their arrival, necessary preparations having been made, Elders William W. Phelps and Orson Hyde, were sent to Jefferson City with a petition, under date of September 28, 1833, to Governor Daniel Dunklin. In their petition the wrongs of the Latter-day Saints were clearly set forth, and it was signed by nearly all the members of the Church in Missouri.
On the 19th of October, Governor Dunklin made reply to the memorial of the members of the Church and advised them to take their grievances before the courts, for, said he: “No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society, and subverts the foundation on which it is based. . . . The judge of your circuit is a conservator of the peace: if an affidavit is made before him by any of you, that your lives are threatened, and you believe them in danger, it would be his duty to have the offenders apprehended, and bind them to keep the peace.” He could not “permit himself to doubt that the courts were open to” the Saints.
Under ordinary circumstances the governor’s advice might have been of some worth. The conditions, however, were of no ordinary nature. The leaders of the mob were Samuel D. Lucas, judge of the county court; Samuel C. Owens, county clerk; John Smith, justice of the peace; Samuel Weston, justice of the peace; William Brown, constable; Thomas Pitcher, deputy constable; James H. Flournoy, postmaster, and Lilburn W. Boggs, lieutenant governor of the state, the latter, however, keeping in the background and aiding and abetting the others in their evil work. For the “Mormon” people to accept the governor’s advice, would mean their trial would be conducted before their avowed and open enemies, if they were permitted a trial at all.
Nevertheless, accepting the governor’s advice, attorneys were engaged to fight the case. They were William T. Wood, Amos Reese, Alexander W. Doniphan and David R. Atchison, who agreed to plant suits and carry them through for one thousand dollars. Notes for that amount were given by William W. Phelps and Bishop Partridge and endorsed by Gilbert, Whitney and Co. However, very little benefit was ever derived by the members of the Church, from this action.
As soon as it was known that the “Mormons” would appeal to the courts, the mobbers began to prepare for war. On the night of October 31, a band of about fifty marauders proceeded against a branch of the Church west of the Big Blue River, not far from Independence. There they unroofed and partly demolished a number of houses, whipped in a savage manner several men and frightened the women and children, who were forced to flee for safety. On the first of November, another attack was made on a branch on the prairie, fourteen miles from Independence. The same night another party raided the homes of the Saints in Independence, where a number of houses were demolished and the goods in the store of Gilbert, Whitney and Co., were scattered in the street. One Richard McCarty was caught in the act of breaking into the store and demolishing property and was taken before Samuel Weston, justice of the peace, where a complaint was made against him; Judge Weston, however, refused to consider the complaint, and turned McCarty loose. The next day McCarty caused the arrest of the witnesses who had captured him in this unlawful act, and had them tried for false imprisonment. The same justice, on the testimony of this fellow alone, found the witnesses, Gilbert, Morley and Corrill, guilty and committed them to jail. “Although we could not obtain a warrant against him for breaking open the store,” said John Corrill, “yet he had gotten one for us for catching him at it.”
These attacks upon the Saints were repeatedly continued; attempts were made to obtain peace warrants, but no justice would issue them for fear of the mob. Monday, November 4, 1833, a band of mobbers gathered at the Big Blue River and commenced to destroy property. Nineteen men, members of the Church, gathered in defense, but discovering the superior number of the mob, turned back. Their enemies, learning of this attempt, immediately went in pursuit of the “Mormons” who fled in various directions for safety. About thirty more of the brethren from the prairie armed with seventeen guns approached and a battle commenced. The mobbers soon fled leaving two of their number, Hugh L. Brazeale and Thomas Linville, dead on the ground. Among the “Mormons” Andrew Barber received a mortal wound and died the following day. Philo Dibble also received a severe wound, but was almost instantly healed by the laying on of hands by Elder Newel Knight.
Following the battle of the Blue, excitement ran high. November 5, 1833, at the instigation of Lieutenant Governor Lilburn W. Boggs, the militia was called out under command of Colonel Thomas Pitcher, one of the leaders of the mob of July 23. It was stated that the militia had been called for the protection of the Saints, but it had every appearance of a mob and in its ranks were many of the most bitter enemies of the Church. Colonel Pitcher demanded that the Saints surrender their arms. This they refused to do unless their enemies should also be disarmed. Colonel Pitcher readily agreed to this proposition to which Lieutenant Governor Boggs also pledged his honor. Another demand was that certain brethren who had been engaged in the battle the day before were to be surrendered and tried for murder. Both of these demands were complied with by the Saints.
Having confidence in the pledge of the lieutenant governor, the Saints returned to their homes feeling somewhat secure from further attacks. Their confidence, however, had been misplaced, for it was a cunning scheme of this state official, and the other leaders of the mob, to place the members of the Church in a defenseless position and then drive them from the county; which, forthwith, they proceeded to do. The arms were never taken from the members of the mob, but those taken from the Saints were distributed among their enemies to be used against them.”1The following day gangs of men, numbering sixty or more, went from house to house whipping the men, driving the women and children from their homes at the muzzles of their guns, and setting fire to their houses, to make sure their owners would not return. More than two hundred houses were destroyed in the several raids of the mob. The men who surrendered themselves under the charge of murder, were detained for one day and a night and sorely abused; then they were taken out into a cornfield by this same Colonel Pitcher and told to “clear!” meaning they were to leave immediately for parts unknown.
These attacks continued for several days and among those directing the forces of the mob were several “reverend” gentlemen who took pleasure in these wicked deeds. By the 7th of November, the banks of the Missouri River were lined with refugees who had gathered in the utmost confusion, so hasty had been their flight. Twelve hundred souls were thus forced to seek shelter, the best they could, in the dead of winter, and in the midst of storms. Many died from exposure and the abuse otherwise heaped upon them and the fleeing multitude left, in the frozen stubble, a trail of blood from their lacerated feet. The exiled Saints sought refuge in the neighboring counties, but from some of these they were again forced to flee before the inhospitable inhabitants among whom they found themselves. In Clay County, just across the river north of Jackson, they were received temporarily with some degree of kindness.
Through their attorneys, and by direct petition to Governor Daniel Dunklin, the Saints sought to repossess their property in Jackson County. The governor acknowledged the justice of their claims and expressed a willingness to furnish an “adequate force” to effect that object; but he declared he had no power to protect them after they were once returned to their lands. He was also willing, so it was declared by Attorney General R. W. Wells, to organize them in companies of militia that they might aid in their restoration. The Saints knew that such a thing would only arouse their enemies to greater fury, and as no protection was guaranteed them when once restored, such an offer could not be accepted.
It may have been the intention of the state officials, at the first, to restore the exiles to their lands, but they evidently lacked the courage to cope with the lawless, but determined, enemies of the Saints. A number of leading elders were subpoenaed in behalf of the state to appear at the February (1834) term of court to be held at Independence. On the 23rd of that month, under the protection of Captain Atchison’s company of “Liberty Blues”—nearly fifty rank and file —these witnesses crossed the Missouri River bound for Independence. That night they camped in the woods. Captain Atchison, becoming alarmed at the appearance of the enemy, sent an express to Colonel Allen for two hundred drafted militia, and to Liberty for more ammunition. Early the next morning this company marched to Independence, and after breakfast they were visited by District Attorney Ames Reese and Attorney General R. W. Wells, who informed the witnesses that all hopes of criminal prosecution were at an end. Mr. Wells had been sent by the governor to investigate the Jackson County outrages, but the bold front of the mob evidently intimidated the state officials who were willing to appease the wrath of the mob rather than to maintain the majesty of the law.
As soon as Captain Atchison was informed that his services were no longer needed, he took his witnesses and marched them out of town, to the tune of Yankee Doodle, quick time, and soon returned to camp. One of the witnesses, Elder William W. Phelps, wrote of this farcical proceeding as follows: “This order was issued by the court, apparently on the speedy gathering of the old mob, or citizens of Jackson County, and their assuming such a boisterous and mobocratic appearance. Much credit is due to Captain Atchison for his gallantry and hospitality, and I think I can say of the officers and company, that their conduct as soldiers and men, is highly reputable; so much the more, knowing as I do, the fatal results of the trial had the militia come or not come. . . . Thus ended all hopes of redress, even with a guard ordered by the governor for the protection of the court and witnesses.”
1.In the spring of 1834, Governor Dunklin issued a requisition to Colonel S. D. Lucas to return the arms to the “Mormons” which were taken from them in November, 1833; but Lucas had resigned his commission and moved to Lexington, Missouri. A second requisition to Colonel Pitcher was contemptuously ignored. The arms were distributed among the mob and they boasted that they would not return them, notwithstanding the order of the governor of the state; and the arms were never returned.
Chapter 20The Patriarchal Priesthood—Zion’s Camp1833–1834The Patriarchal PriesthoodDecember 18, 1833, a number of elders assembled in the printing office in Kirtland and dedicated the printing press, with all that pertained thereunto, unto the service of the Lord. The first sheets of the re-printedEvening and Morning Starwere struck off, it having been decided to continue that periodical in Kirtland until the press could be restored in Independence.1While the elders were assembled in the printing office on this occasion the Prophet gave the first patriarchal blessings in this dispensation. It was his privilege to do this, for he held the keys of all the authority in the Church, and was spoken of as the first patriarch in the Church because of this fact, in the minutes which were kept at that time. Those who received blessings under his hands on this occasion were: Oliver Cowdery, the father and mother of the Prophet, and three of his brothers, Hyrum, Samuel and William Smith. Oliver Cowdery, who held the keys of Priesthood with the Prophet, also gave a number of patriarchal blessings. Joseph Smith, Sen., was ordained to the Patriarchal Priesthood, to hold the keys of blessing on the heads of all the members of the Church, the Lord revealing that it was his right to hold this authority. He was also set apart as an assistant counselor to the Prophet Joseph in the presidency, and at a later day Hyrum Smith, the Prophet’s brother, and John Smith, his uncle, were set apart to this same calling.Organization of the First High CouncilThe first high council in this dispensation was organized at the home of Joseph Smith in Kirtland, February 17, 1834. The First Presidency presided in this council and the following brethren were chosen as its members: Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith and Luke S. Johnson.2Several days before this action was taken the Prophet had explained the manner in which councils should be conducted. “No man,” said he, “is capable of judging a matter in council unless his own heart is pure.” Ancient councils were conducted with strict propriety; no one was permitted to whisper, leave the room, or think of anything but the matter before them for consideration. If the presiding officer could stay, others were expected to do the same, until the Spirit was obtained and a righteous decision was reached.There were a number of cases awaiting the action of the high council as soon as it was organized, and within a day or two several trials were held and matters of discipline passed upon. One question considered was as follows: “Whether disobedience to the word of wisdom was a transgression sufficient to deprive an official member from holding office in the Church, after having it sufficiently taught him?” After a free and full discussion Joseph Smith, who presided, gave his decision as follows: “No official member in this Church is worthy to hold an office after having the word of wisdom properly taught him; and he, the official member, neglecting to comply with or obey it.” This decision was confirmed by unanimous vote.Zion Shall Not be RemovedA revelation was given to Joseph Smith December 16, 1833, giving the reason for the expulsion of the members of the Church from Jackson County (Doc. and Cov. Sec. 101). Nevertheless the Lord declared that Zion should “not be moved out of her place, notwithstanding her children are scattered.” In his own due time he would redeem Zion, and let fall the sword of his indignation in behalf of his people. The cup of his wrath was to be poured out without measure upon all nations, when the cup of their iniquity is full. The Saints were instructed to “Importune for redress and redemption” before the judge, and if he should fail, then before the governor, and if they could not obtain redress from him they were to importune the president of the United States, and if he heeded them not, then the Lord would “vex the nation.” The Church was instructed to purchase lands in Jackson and neighboring counties, for inheritances for the Saints. Moreover, they were instructed in a parable to gather together the strength of the Lord’s house, “My young men and they that are middle aged also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry,” said the Lord, “and go straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money.” February 24, 1834, the Lord further declared that if his Saints would, from that time forth, repent and keep his commandments, they should “begin to prevail” against his enemies from that very hour; but if they polluted their inheritances they were to be thrown down, for he would not spare them if they polluted their inheritances. “The redemption of Zion must needs come by power,” he declared, therefore the Saints were to collect money and purchase lands, as they had been commanded, and the young and middle aged were to gather to Zion and seek its redemption.Zion’s CampAccording to this instruction, a call went forth asking for volunteers to go to Zion. Five hundred men were wanted; yet, said the Lord: “If you cannot obtain five hundred, seek diligently that peradventure ye may obtain one hundred;” for with less than one hundred they were not to go. The first of May (1834) a part of these volunteers left Kirtland, and on the fifth Joseph Smith and the remainder took up their journey. At West Portage, about fifty miles west of Kirtland, they met and were organized in companies for the journey. Each company was divided as follows: a captain, two cooks, two firemen, two tent-men, two water-men, one runner, two wagoners and horsemen, and one commissary, twelve men in all. Every night before retiring, at the sound of the bugle they bowed before the Lord in prayer in their several tents, and every morning, at the trumpet’s call about four o’clock, every man again knelt in prayer, imploring the blessings of the Lord for the day. As they traveled they endeavored to keep their identity unknown so as not to arouse opposition in the country through which they passed. As it was they were followed by enemies and spies, and delegations approached them from time to time to learn the meaning of their journey. The following questions were frequently put and answered in this manner:“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 and sometimes another.”Their journey took them through Dayton, Indianapolis, Springfield and Jacksonville, Illinois, and across the Mississippi River into Missouri. It was near the banks of the Illinois River, west of Jacksonville, where the bones of Zelph3the white Lamanite, were dug up and mounds, or ancient altars, were discovered. This was about the first of June, and on the third, while still camped on the banks of the river refreshing themselves, the Prophet Joseph got up on a wagon and uttered this prophecy: “I said the Lord had revealed to me that a scourge would come upon the camp in consequence of the fractious 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 great measure might be turned away; but as the Lord lives, the members of this camp will suffer for giving way to their unruly temper.” Even this warning did not prevent some of the members of the camp from murmuring and finding fault against their brethren.Message to Governor DunklinActing on the commandment in the revelations the brethren in Missouri did not cease to importune the judge and the governor of the state, May 29, 1834, and again June 5, the Saints in Clay County petitioned the governor, and on the 6th, he wrote to Colonel J. Thornton acknowledging the just cause of the Saints in this demand made of him, stating:“Uncommitted as I am to either party, I shall feel no embarrassment in doing my duty—though it may be done with the most extreme regret. My duty in the relation which I now stand to the parties, is plain and straight forward. . . . A more clear and indisputable right does not exist than that of 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 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 the privileges and immunities of citizens in the several states.’”He then suggested to Colonel Thornton, which proposition he also presented to the Saints, that they sell out and move from their possessions; or, to attempt to peaceably settle their difficulties, and he would attempt to get the citizens to “rescind their illegal resolves” against the “Mormons” and agree to conform to the laws. If all this should fail, and they could not agree to divide their lands, then he would have to conform his action to that end, indicating that in justice he would be bound to assist the exiles to regain their property.All such expressions led the members of the Church to hope for redress. Acting on this thought, about the 8th of June, a delegation from Zion’s Camp was sent to Jefferson City to ascertain from the governor if he was ready to reinstate the Latter-day Saints on their lands in Jackson County, and leave them there to defend themselves, as he had previously indicated that he would. If so, they were ready, by command of the Lord, to take that course.In the meantime the camp continued on its journey. To accept the governor’s proposition to sell their lands, was out of the question; as soon would they expect to sell their children, for the Lord had commanded them to retain their possessions, or inheritances in that land. On the 15th of June, 1834, Orson Hyde and Parley P. Pratt, the delegates, returned from Jefferson City and reported that the governor refused to fulfil his promise. For some reason, which is not explained but which may be guessed, he had received a change of heart, although his reason was stated to be on the ground of “impracticability.” Such a lamentable failure on the part of the governor to do his duty, was a severe blow to the Saints.Threats of the MobOn the morning of June 19, 1834, as the camp was passing through Richmond, Missouri, they were informed by a friendly farmer who entertained them and gave them refreshments, that they had many enemies about, and that a mob from Jackson and other counties was intending to intercept them before they could reach their brethren in Clay County. This was later confirmed. Their progress, by act of divine providence, was impeded which forced them to camp between the Little and Big Fishing rivers that night. As they were making camp five men rode up and told them they would “see hell before morning.” They stated that an armed force from Ray and Clay counties was to join a Jackson County force at the Fishing River ford bent on the utter destruction of the camp. While these five men were in the camp, cursing and swearing vengeance, signs of an approaching storm were seen. No sooner had these men left the camp than the storm burst in all its fury. Hailstones so large that they cut limbs from the trees fell all around the camp, while the trees were twisted from their roots by the force of the wind. The earth trembled and quaked, the streams became raging torrents, and the mobbers dispersed seeking shelter that could not be found. One mobber was killed by lightning and another had his hand torn off by a fractious horse, and in fear they dispersed, saying, if that was the way God fought for the “Mormons” they would go about their business. On the morning of June 21, Colonel Sconce with two companions visited the camp to learn what the intention of the members were. He said: “I see there is an almighty power that protects this people, for I started from Richmond, Ray County, with a company of armed men, having a fixed determination to destroy you, but was kept back by the storm. The Prophet related to these men the sufferings of the Saints, and they left the camp offering to use their influence to allay the excitement which prevailed. During all this storm the members of the camp were protected from its fury.Judge Ryland’s PropositionEvidently with the best of intentions, Judge John F. Ryland, on the 10th of June 1834, wrote to Algernon S. Gilbert offering to call a meeting in Liberty on the 16th, for the purpose of allaying the “disturbances between the Mormons and the citizens of Jackson County.” A similar communication was sent to prominent citizens of Jackson County. In their answer Elders John Corrill and A. S. Gilbert expressed a willingness to meet, but declared that under no condition would the Saints sell their property in Jackson County. On the 16th, the proposed meeting was held. A deputation from Jackson County was present and made a proposition to this effect: They would buy all the lands that the “Mormons” own in Jackson County, and also all improvements, the value of said land to be determined by three disinterested parties; twelve of the “Mormons” would be permitted to go into Jackson County, to show their lands and improvements; the purchase was to be made within thirty days after the decision was reached, and one hundred per cent would be added to the appraisement. On the other hand, the “Mormons” were offered all the lands of the citizens of Jackson on the same terms. This proposition was signed by ten men who stated they were authorized to take this action.After the reading of the proposition Samuel C. Owens, one of the Jackson committee, made a war speech and was followed by Rev. Riley who declared that “the Mormons have lived long enough in Clay County; and they must clear out, or be cleared out.” The moderator of the meeting. Mr. Turnham, replied: “Let us be republicans; let us honor our country, and not disgrace it like Jackson County; don’t disfranchise or drive away the Mormons. They are better citizens than many of the old inhabitants.” General A. W. Doniphan arose and said: “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 brethren.” At this instant pistols and knives were drawn and the cry was raised at the door that a man was stabbed. The mass instantly rushed out to see what had happened, and the meeting broke up in confusion.Unfairness of the PropositionReflecting on the proposition offered by the mob committee from Jackson, the Prophet Joseph writes: “It may be thought, at first view, that the mob committee made a fair proposition to the Saints, in offering to buy their lands at a price fixed by disinterested arbitrators, and one hundred per centum added thereto, payment to be made in thirty days, and offering theirs on the same terms; but when it is understood that the mob held possession of a much larger quantity of land than the Saints, and that they only offered thirty days for the payment, having previously robbed the Saints of nearly everything, it will be readily seen that they were only making a sham to cover their previous unlawful conduct.” To meet this proposition, which was not made in sincerity, the Saints would have been under the necessity of raising in thirty days approximately six hundred thousand dollars, a thing out of reason, which the mobbers knew. Moreover, they were well aware of the fact that the Saints would not sell although ten times the value of the land were offered, for the Lord had commanded them to hold to their inheritances.Counter Proposition of the SaintsSome time later a counter proposition was made by the Saints to the Missourians. They offered to buy out all those who were unwilling to dwell in Jackson County with them in peace, on such terms as had been offered except that the payment would be made in one year. A committee of twelve, six from each side were to determine the value of the lands. It is needless to say that the proposition was not received very kindly by these hypocrites and deceivers.Word of the Lord at Fishing RiverWhile the camp was on Fishing River the word of the Lord came to Joseph Smith (Doc. and Cov. Sec. 105) stating that it was not required of the camp to continue the journey for the redemption of Zion. The camp had been brought to the borders of Jackson County, “for a trial of their faith.” However, if it had not been for transgression of the people, the Lord declared, “they might have been redeemed even now. But behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them, and are not united according to the union required by the law of the celestial kingdom. And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise I cannot receive her unto myself; and my people must needs be chastened until they learn obedience, if it must needs be by the things which they suffer. I speak not concerning those who are appointed to lead my people, who are the first elders of my church, for they are not all under this condemnation; but I speak concerning my churches abroad—there are many who will say, Where is their God? Behold, he will deliver them in time of trouble, otherwise we will not go up unto Zion, and will keep our moneys. Therefore, in consequence of the transgression of my people, it is expedient in me that mine elders should wait for a little season for the redemption of Zion.”4The elders were to be endowed with power from on high in the house of the Lord at Kirtland, and be taught more perfectly in doctrine and have experience and a better knowledge of their duties, before Zion could be redeemed. This was one reason for the building of the temple in Kirtland.Disbanding of the CampOn the 23rd of June (1834), the camp continued its march and the next day arrived near the home of Algernon Sidney Gilbert on Rush Creek, where, on the morning of the 25th, in compliance with the revelation of the 22nd, the camp was separated into small groups to quiet the feelings of the people, and dispersed among the brethren who were residing in Clay County.The Prophecy FulfilledAs soon as the camp arrived on Rush Creek, the cholera broke out among the members and continued for several days. The victims were seized suddenly and so powerful was the disease that within a few minutes some of the brethren were dead. About sixty-eight members were attacked and fourteen died. Among the number who succumbed was Algernon Sidney Gilbert, keeper of the Lord’s storehouse in Zion, and one of the stalwart leaders who had stood in defense of the liberty and lives of the Saints in Jackson County.Organization of the High Council in MissouriThe day after the revelation was given regarding the endowments (Doc. and Cov. Sec. 105), a council of high priests met and called a number of individuals to receive these blessings in the house of the Lord; and on the 3rd of July, 1834, the high priests assembled and a high council for the Church in Missouri was organized agreeable to the revelation and pattern given in Kirtland. Six days later the Prophet started back for Kirtland with a number of the brethren.What the Camp AccomplishedWhile the object for which Zion’s Camp was organized and for which they made the journey, as understood by the members, was not attained, yet without question they did accomplish all that the Lord expected of them. So he stated in the Fishing River revelation. Their faith was tried; experience had been gained by which men were to be chosen for responsible positions in the Church in days to come, and the work of the Lord advanced; but in addition to all this the Lord was preparing men through this experience for the responsibility of moving the entire people, of the Latter-day Saints in the great exodus to the West, which was later to come. The purposes of the Lord do not fail and all things are turned to his advantage.Notes1.At a meeting held in Kirtland Sept. 11, 1833, it was decided that a press should be established in that place and a paper published to be called theMessenger and Advocate, and that theEvening and Morning Star, formerly published in Independence, be continued in Kirtland until it could again be published in Zion, which the brethren thought would be but a short time. All the numbers of the Star published in Independence were republished in quarto size. The first number of the Star was issued in June, 1832, and the last in July, 1833, the month the press was destroyed by the mob. In December, 1833, the first number in Kirtland (No. 15) was issued, it continued until September 1834, when it was succeeded by the “Messenger and Advocate.”2.See Doc. and Cov. Sec. 102, for procedure in High Councils and minutes of this organization.3.SeeDocumentary History of the Church, vol. 2:79, for this interesting incident.4.In a letter to the high council in Zion the Prophet said: “Now, my beloved brethren, you will learn by this we have a great work to do, and but little time to do it in; and if we do not exert ourselves to the utmost in gathering up the strength of the Lord’s house that this thing may be accomplished, behold 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.” This had reference to preparations “against the time” when the Lord should call them again to the redemption of Zion.
The Patriarchal Priesthood—Zion’s Camp
1833–1834
December 18, 1833, a number of elders assembled in the printing office in Kirtland and dedicated the printing press, with all that pertained thereunto, unto the service of the Lord. The first sheets of the re-printedEvening and Morning Starwere struck off, it having been decided to continue that periodical in Kirtland until the press could be restored in Independence.1While the elders were assembled in the printing office on this occasion the Prophet gave the first patriarchal blessings in this dispensation. It was his privilege to do this, for he held the keys of all the authority in the Church, and was spoken of as the first patriarch in the Church because of this fact, in the minutes which were kept at that time. Those who received blessings under his hands on this occasion were: Oliver Cowdery, the father and mother of the Prophet, and three of his brothers, Hyrum, Samuel and William Smith. Oliver Cowdery, who held the keys of Priesthood with the Prophet, also gave a number of patriarchal blessings. Joseph Smith, Sen., was ordained to the Patriarchal Priesthood, to hold the keys of blessing on the heads of all the members of the Church, the Lord revealing that it was his right to hold this authority. He was also set apart as an assistant counselor to the Prophet Joseph in the presidency, and at a later day Hyrum Smith, the Prophet’s brother, and John Smith, his uncle, were set apart to this same calling.
The first high council in this dispensation was organized at the home of Joseph Smith in Kirtland, February 17, 1834. The First Presidency presided in this council and the following brethren were chosen as its members: Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith and Luke S. Johnson.2Several days before this action was taken the Prophet had explained the manner in which councils should be conducted. “No man,” said he, “is capable of judging a matter in council unless his own heart is pure.” Ancient councils were conducted with strict propriety; no one was permitted to whisper, leave the room, or think of anything but the matter before them for consideration. If the presiding officer could stay, others were expected to do the same, until the Spirit was obtained and a righteous decision was reached.
There were a number of cases awaiting the action of the high council as soon as it was organized, and within a day or two several trials were held and matters of discipline passed upon. One question considered was as follows: “Whether disobedience to the word of wisdom was a transgression sufficient to deprive an official member from holding office in the Church, after having it sufficiently taught him?” After a free and full discussion Joseph Smith, who presided, gave his decision as follows: “No official member in this Church is worthy to hold an office after having the word of wisdom properly taught him; and he, the official member, neglecting to comply with or obey it.” This decision was confirmed by unanimous vote.
A revelation was given to Joseph Smith December 16, 1833, giving the reason for the expulsion of the members of the Church from Jackson County (Doc. and Cov. Sec. 101). Nevertheless the Lord declared that Zion should “not be moved out of her place, notwithstanding her children are scattered.” In his own due time he would redeem Zion, and let fall the sword of his indignation in behalf of his people. The cup of his wrath was to be poured out without measure upon all nations, when the cup of their iniquity is full. The Saints were instructed to “Importune for redress and redemption” before the judge, and if he should fail, then before the governor, and if they could not obtain redress from him they were to importune the president of the United States, and if he heeded them not, then the Lord would “vex the nation.” The Church was instructed to purchase lands in Jackson and neighboring counties, for inheritances for the Saints. Moreover, they were instructed in a parable to gather together the strength of the Lord’s house, “My young men and they that are middle aged also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry,” said the Lord, “and go straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money.” February 24, 1834, the Lord further declared that if his Saints would, from that time forth, repent and keep his commandments, they should “begin to prevail” against his enemies from that very hour; but if they polluted their inheritances they were to be thrown down, for he would not spare them if they polluted their inheritances. “The redemption of Zion must needs come by power,” he declared, therefore the Saints were to collect money and purchase lands, as they had been commanded, and the young and middle aged were to gather to Zion and seek its redemption.
According to this instruction, a call went forth asking for volunteers to go to Zion. Five hundred men were wanted; yet, said the Lord: “If you cannot obtain five hundred, seek diligently that peradventure ye may obtain one hundred;” for with less than one hundred they were not to go. The first of May (1834) a part of these volunteers left Kirtland, and on the fifth Joseph Smith and the remainder took up their journey. At West Portage, about fifty miles west of Kirtland, they met and were organized in companies for the journey. Each company was divided as follows: a captain, two cooks, two firemen, two tent-men, two water-men, one runner, two wagoners and horsemen, and one commissary, twelve men in all. Every night before retiring, at the sound of the bugle they bowed before the Lord in prayer in their several tents, and every morning, at the trumpet’s call about four o’clock, every man again knelt in prayer, imploring the blessings of the Lord for the day. As they traveled they endeavored to keep their identity unknown so as not to arouse opposition in the country through which they passed. As it was they were followed by enemies and spies, and delegations approached them from time to time to learn the meaning of their journey. The following questions were frequently put and answered in this manner:
“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 and sometimes another.”
Their journey took them through Dayton, Indianapolis, Springfield and Jacksonville, Illinois, and across the Mississippi River into Missouri. It was near the banks of the Illinois River, west of Jacksonville, where the bones of Zelph3the white Lamanite, were dug up and mounds, or ancient altars, were discovered. This was about the first of June, and on the third, while still camped on the banks of the river refreshing themselves, the Prophet Joseph got up on a wagon and uttered this prophecy: “I said the Lord had revealed to me that a scourge would come upon the camp in consequence of the fractious 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 great measure might be turned away; but as the Lord lives, the members of this camp will suffer for giving way to their unruly temper.” Even this warning did not prevent some of the members of the camp from murmuring and finding fault against their brethren.
Acting on the commandment in the revelations the brethren in Missouri did not cease to importune the judge and the governor of the state, May 29, 1834, and again June 5, the Saints in Clay County petitioned the governor, and on the 6th, he wrote to Colonel J. Thornton acknowledging the just cause of the Saints in this demand made of him, stating:
“Uncommitted as I am to either party, I shall feel no embarrassment in doing my duty—though it may be done with the most extreme regret. My duty in the relation which I now stand to the parties, is plain and straight forward. . . . A more clear and indisputable right does not exist than that of 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 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 the privileges and immunities of citizens in the several states.’”
“Uncommitted as I am to either party, I shall feel no embarrassment in doing my duty—though it may be done with the most extreme regret. My duty in the relation which I now stand to the parties, is plain and straight forward. . . . A more clear and indisputable right does not exist than that of 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 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 the privileges and immunities of citizens in the several states.’”
He then suggested to Colonel Thornton, which proposition he also presented to the Saints, that they sell out and move from their possessions; or, to attempt to peaceably settle their difficulties, and he would attempt to get the citizens to “rescind their illegal resolves” against the “Mormons” and agree to conform to the laws. If all this should fail, and they could not agree to divide their lands, then he would have to conform his action to that end, indicating that in justice he would be bound to assist the exiles to regain their property.
All such expressions led the members of the Church to hope for redress. Acting on this thought, about the 8th of June, a delegation from Zion’s Camp was sent to Jefferson City to ascertain from the governor if he was ready to reinstate the Latter-day Saints on their lands in Jackson County, and leave them there to defend themselves, as he had previously indicated that he would. If so, they were ready, by command of the Lord, to take that course.
In the meantime the camp continued on its journey. To accept the governor’s proposition to sell their lands, was out of the question; as soon would they expect to sell their children, for the Lord had commanded them to retain their possessions, or inheritances in that land. On the 15th of June, 1834, Orson Hyde and Parley P. Pratt, the delegates, returned from Jefferson City and reported that the governor refused to fulfil his promise. For some reason, which is not explained but which may be guessed, he had received a change of heart, although his reason was stated to be on the ground of “impracticability.” Such a lamentable failure on the part of the governor to do his duty, was a severe blow to the Saints.
On the morning of June 19, 1834, as the camp was passing through Richmond, Missouri, they were informed by a friendly farmer who entertained them and gave them refreshments, that they had many enemies about, and that a mob from Jackson and other counties was intending to intercept them before they could reach their brethren in Clay County. This was later confirmed. Their progress, by act of divine providence, was impeded which forced them to camp between the Little and Big Fishing rivers that night. As they were making camp five men rode up and told them they would “see hell before morning.” They stated that an armed force from Ray and Clay counties was to join a Jackson County force at the Fishing River ford bent on the utter destruction of the camp. While these five men were in the camp, cursing and swearing vengeance, signs of an approaching storm were seen. No sooner had these men left the camp than the storm burst in all its fury. Hailstones so large that they cut limbs from the trees fell all around the camp, while the trees were twisted from their roots by the force of the wind. The earth trembled and quaked, the streams became raging torrents, and the mobbers dispersed seeking shelter that could not be found. One mobber was killed by lightning and another had his hand torn off by a fractious horse, and in fear they dispersed, saying, if that was the way God fought for the “Mormons” they would go about their business. On the morning of June 21, Colonel Sconce with two companions visited the camp to learn what the intention of the members were. He said: “I see there is an almighty power that protects this people, for I started from Richmond, Ray County, with a company of armed men, having a fixed determination to destroy you, but was kept back by the storm. The Prophet related to these men the sufferings of the Saints, and they left the camp offering to use their influence to allay the excitement which prevailed. During all this storm the members of the camp were protected from its fury.
Evidently with the best of intentions, Judge John F. Ryland, on the 10th of June 1834, wrote to Algernon S. Gilbert offering to call a meeting in Liberty on the 16th, for the purpose of allaying the “disturbances between the Mormons and the citizens of Jackson County.” A similar communication was sent to prominent citizens of Jackson County. In their answer Elders John Corrill and A. S. Gilbert expressed a willingness to meet, but declared that under no condition would the Saints sell their property in Jackson County. On the 16th, the proposed meeting was held. A deputation from Jackson County was present and made a proposition to this effect: They would buy all the lands that the “Mormons” own in Jackson County, and also all improvements, the value of said land to be determined by three disinterested parties; twelve of the “Mormons” would be permitted to go into Jackson County, to show their lands and improvements; the purchase was to be made within thirty days after the decision was reached, and one hundred per cent would be added to the appraisement. On the other hand, the “Mormons” were offered all the lands of the citizens of Jackson on the same terms. This proposition was signed by ten men who stated they were authorized to take this action.
After the reading of the proposition Samuel C. Owens, one of the Jackson committee, made a war speech and was followed by Rev. Riley who declared that “the Mormons have lived long enough in Clay County; and they must clear out, or be cleared out.” The moderator of the meeting. Mr. Turnham, replied: “Let us be republicans; let us honor our country, and not disgrace it like Jackson County; don’t disfranchise or drive away the Mormons. They are better citizens than many of the old inhabitants.” General A. W. Doniphan arose and said: “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 brethren.” At this instant pistols and knives were drawn and the cry was raised at the door that a man was stabbed. The mass instantly rushed out to see what had happened, and the meeting broke up in confusion.
Reflecting on the proposition offered by the mob committee from Jackson, the Prophet Joseph writes: “It may be thought, at first view, that the mob committee made a fair proposition to the Saints, in offering to buy their lands at a price fixed by disinterested arbitrators, and one hundred per centum added thereto, payment to be made in thirty days, and offering theirs on the same terms; but when it is understood that the mob held possession of a much larger quantity of land than the Saints, and that they only offered thirty days for the payment, having previously robbed the Saints of nearly everything, it will be readily seen that they were only making a sham to cover their previous unlawful conduct.” To meet this proposition, which was not made in sincerity, the Saints would have been under the necessity of raising in thirty days approximately six hundred thousand dollars, a thing out of reason, which the mobbers knew. Moreover, they were well aware of the fact that the Saints would not sell although ten times the value of the land were offered, for the Lord had commanded them to hold to their inheritances.
Some time later a counter proposition was made by the Saints to the Missourians. They offered to buy out all those who were unwilling to dwell in Jackson County with them in peace, on such terms as had been offered except that the payment would be made in one year. A committee of twelve, six from each side were to determine the value of the lands. It is needless to say that the proposition was not received very kindly by these hypocrites and deceivers.
While the camp was on Fishing River the word of the Lord came to Joseph Smith (Doc. and Cov. Sec. 105) stating that it was not required of the camp to continue the journey for the redemption of Zion. The camp had been brought to the borders of Jackson County, “for a trial of their faith.” However, if it had not been for transgression of the people, the Lord declared, “they might have been redeemed even now. But behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them, and are not united according to the union required by the law of the celestial kingdom. And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise I cannot receive her unto myself; and my people must needs be chastened until they learn obedience, if it must needs be by the things which they suffer. I speak not concerning those who are appointed to lead my people, who are the first elders of my church, for they are not all under this condemnation; but I speak concerning my churches abroad—there are many who will say, Where is their God? Behold, he will deliver them in time of trouble, otherwise we will not go up unto Zion, and will keep our moneys. Therefore, in consequence of the transgression of my people, it is expedient in me that mine elders should wait for a little season for the redemption of Zion.”4The elders were to be endowed with power from on high in the house of the Lord at Kirtland, and be taught more perfectly in doctrine and have experience and a better knowledge of their duties, before Zion could be redeemed. This was one reason for the building of the temple in Kirtland.
On the 23rd of June (1834), the camp continued its march and the next day arrived near the home of Algernon Sidney Gilbert on Rush Creek, where, on the morning of the 25th, in compliance with the revelation of the 22nd, the camp was separated into small groups to quiet the feelings of the people, and dispersed among the brethren who were residing in Clay County.
As soon as the camp arrived on Rush Creek, the cholera broke out among the members and continued for several days. The victims were seized suddenly and so powerful was the disease that within a few minutes some of the brethren were dead. About sixty-eight members were attacked and fourteen died. Among the number who succumbed was Algernon Sidney Gilbert, keeper of the Lord’s storehouse in Zion, and one of the stalwart leaders who had stood in defense of the liberty and lives of the Saints in Jackson County.
The day after the revelation was given regarding the endowments (Doc. and Cov. Sec. 105), a council of high priests met and called a number of individuals to receive these blessings in the house of the Lord; and on the 3rd of July, 1834, the high priests assembled and a high council for the Church in Missouri was organized agreeable to the revelation and pattern given in Kirtland. Six days later the Prophet started back for Kirtland with a number of the brethren.
While the object for which Zion’s Camp was organized and for which they made the journey, as understood by the members, was not attained, yet without question they did accomplish all that the Lord expected of them. So he stated in the Fishing River revelation. Their faith was tried; experience had been gained by which men were to be chosen for responsible positions in the Church in days to come, and the work of the Lord advanced; but in addition to all this the Lord was preparing men through this experience for the responsibility of moving the entire people, of the Latter-day Saints in the great exodus to the West, which was later to come. The purposes of the Lord do not fail and all things are turned to his advantage.
1.At a meeting held in Kirtland Sept. 11, 1833, it was decided that a press should be established in that place and a paper published to be called theMessenger and Advocate, and that theEvening and Morning Star, formerly published in Independence, be continued in Kirtland until it could again be published in Zion, which the brethren thought would be but a short time. All the numbers of the Star published in Independence were republished in quarto size. The first number of the Star was issued in June, 1832, and the last in July, 1833, the month the press was destroyed by the mob. In December, 1833, the first number in Kirtland (No. 15) was issued, it continued until September 1834, when it was succeeded by the “Messenger and Advocate.”
2.See Doc. and Cov. Sec. 102, for procedure in High Councils and minutes of this organization.
3.SeeDocumentary History of the Church, vol. 2:79, for this interesting incident.
4.In a letter to the high council in Zion the Prophet said: “Now, my beloved brethren, you will learn by this we have a great work to do, and but little time to do it in; and if we do not exert ourselves to the utmost in gathering up the strength of the Lord’s house that this thing may be accomplished, behold 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.” This had reference to preparations “against the time” when the Lord should call them again to the redemption of Zion.