Chapter 40

Chapter 40In “the Land of Promise”1847The First Sabbath in the ValleyJuly 25, 1847, was the Sabbath. It was a pleasant day, and at ten o’clock the pioneers met in worship in the circle of their encampment. Elders George A. Smith, Heber C. Kimball and Ezra T. Benson were the speakers. They expressed gratitude for the blessings of the Lord during their travels to this promised land. Not a soul had died on the toilsome journey. In the afternoon another service was held and the sacrament was administered. Elders Wilford Woodruff, Orson Pratt and Willard Richards were the speakers at this service. The principal address was given by Elder Pratt who took for his text Isaiah 52:7–8: “How beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace,” etc. He stated that the predictions of the prophets were now being fulfilled.President Young’s AdvicePresident Young was too feeble to make any extended remarks, but near the close of the services he gave some very important advice. Elder Wilford Woodruff made a synopsis of his remarks as follows: “He told the brethren that they must not work on Sunday; that they would lose five times as much as they would gain by it. None were to hunt on that day; and there should not any man dwell among us who would not observe these rules. They might go and dwell where they pleased, but should not dwell with us. He also said that no man who came here should buy any land; that he had none to sell, but every man should have his land measured out to him for city and farming purposes. He might till it as he pleased, but he must be industrious and take care of it.” Later, instructions were given that there should be no private ownership of the streams, and only dead timber should be used for fuel, as trees were none too plentiful and should be conserved. These regulations were adopted by the community in justice to all, for it was expected that within a very short time the Saints who were then on the plains—the exiles from Nauvoo, some twenty thousand in number—and others coming from various states and from Europe, would be gathered to the Rocky Mountains.Explorations of the ValleyNaturally the pioneers were impatient to explore the surrounding country. Their first duty was to plant the seed they brought with them. Plowing began on the 23rd and continued during the 24th. Monday morning, July 26th, a number of exploring companies were sent out, including the eight apostles in the camp and Elders Albert Carrington, William Clayton, John Brown and Joseph Matthews. The two latter crossed the river, which was called the Utah Outlet and later the Western Jordan, and ascended the mountains on the west of the valley. They reported, on their return, that the land on that side of the valley was not as good as the land on the east side. Some of the brethren penetrated some of the canyons where they found timber of good quality. President Young, Wilford Woodruff and others of the brethren visited the hot and also the warm springs at the north end of the valley, and made some observations. Their explorations continued for several days. On the 27th of July, they explored the Tooele Valley. On the way they had a bath in the lake and were much surprised at the buoyancy of the water. That night they camped at Black Rock and the following day they traveled about ten miles south along the eastern base of the Oquirrh Mountains, where, in the main, they found a barren country and very little water. Orson Pratt ascended the mountain where he obtained a view of Utah Lake, which he judged to be about twenty miles away. Striking eastward across the valley they returned to camp. On this trip they saw about one hundred goats, sheep and antelope. They returned satisfied that the spot where the pioneers had camped was the best on which their city could be built.A Place for an EnsignOn the 26th, they also ascended the mountain above the hot springs to get a better view of the surrounding country, and by aid of their glasses were able to discern the Utah Outlet at the point of the mountain, where it enters the Salt Lake Valley on the south. A number of streams were also seen flowing from the mountains into the valley. As they stood upon the mountain President Young remarked that it would be a good place to lift up an ensign, referring to Isaiah’s prophecy; so they named it “Ensign Peak,” by which name it has since been known. In later years a flagstaff was placed upon it.The Building of a CityAfter returning from their explorations on the 28th, a council was held in the evening and it was decided to build a city. Some of the brethren suggested that they explore further before deciding on a site for a settlement. President Young replied that he was willing that they should explore until they were satisfied, but every time a party went out and returned he believed they would agree that this was the spot on which they should locate.It was decided that the city should be laid out in blocks of ten acres each with streets eight rods wide running at right angles. The blocks were to be divided into lots containing one and one-quarter acres each, with exceptions in certain parts where the lay of the land would be inconvenient for such arrangement. The houses were to be of uniform distance from the street and only one house to a lot. “Upon every alternate block four houses were to be built on the east, and four on the west side of the square, but none on the north and south sides. But the blocks intervening were to have four houses on the north and four on the south, but none on the east and west sides. In this plan there will be no houses fronting each other on the opposite sides of the streets, while those on the same side will be about eight rods apart, having gardens running back twenty rods to the center of the block.” Such was their description. There were to be four public squares of ten acres each in various parts of the city. “Let every man,” said President Young, “cultivate his own lot and set out every kind of fruit and shade tree and beautify the city.” This plan was laid before the camp and approved unanimously.The Place for the TempleDuring the westward journey the building of a temple was a constant theme. On the evening of the 28th of July, President Young and the apostles with Thomas Bullock, the clerk, walked from their camp northward to a spot between the forks of City Creek, and there President Young designated a site for the building of a temple. Waving his hand he said: “Here is the forty acres for the temple, and the city can be laid out perfectly square north and south, east and west.”Orson Pratt’s SurveyThe survey of the city was made by Orson Pratt. His line was on the southeast corner of the Temple Block. Beginning at that point the city was marked out into blocks of ten acres each. It was decided by the brethren that instead of using forty acres for the site it would be better to have that block conform in size with the others. According to Orson Pratt’s calculations, the latitude of the north boundary of the Temple Block was 40 degrees, 35 minutes and 34 seconds. The longitude was 111 degrees, 26 minutes and 34 seconds west of Greenwich. The altitude was 4,300 feet above sea level. Later government observations varied from these of Elder Pratt but slightly.Arrival of the Battalion and Mississippi MembersIn addition to the twelve members of the battalion and the advance company of Mississippi Saints who came into the valley with the pioneers,1the detachments of the battalion who wintered at Pueblo under the command of Captain James Brown and Nelson Higgins, together with the main body of the Mississippi Saints, entered the Salt Lake Valley, under direction of Captain James Brown, July 29, 1847. This increased the number in the camp to about four hundred souls. They brought with them about sixty wagons, one hundred head of horses and mules and three hundred head of cattle.Immediately after their arrival the battalion members built a bowery, the first structure in the valley in which public meetings could be held with some degree of comfort, and the worshipers receive protection from the excessive heat of the sun.Renewal of CovenantsHaving been unable to live in peace in former habitations because of persecutions of wicked men, the Saints now rejoiced at the prospect before them. It was proposed by President Young and the apostles that they renew their covenants with the Lord and solemnly promise that they would henceforth keep his commandments in this land where they were free from religious persecution. In the humility and thankfulness of their hearts for their deliverance, the apostles set the example. August 6, President Young was baptized, and each of the apostles were likewise baptized in turn. This was not done as an acknowledgment that their former baptism was not efficacious, or that they had broken covenants formerly received, but as an acknowledgment before the Lord of their willingness to serve him henceforth and forever. To this proposition all the camp of Israel said Amen, and the ordinance of baptism was administered to all.The First Births and Death in the ColonyThe first birth in the pioneer camp was that of a daughter to John and Catharine Campbell Steele, August 9, 1847. The father was a member of the battalion and he and his wife had arrived in the camp but a few days before. The child was named Young Elizabeth Steele, in honor of President Brigham Young and Queen Elizabeth. Two days later the colony was called upon to mourn because of the death of Milton H. Therlkill, three years old, and son of George W. and Jane Therlkill, of the Mississippi company. The child had wandered from the camp and was drowned in City Creek. A few days later (August 15th) a daughter was born to these same parents. This was the second birth in the colony.The “Old Fort”Three days after the Pioneers arrived in the valley, Indians of the Ute and Shoshone tribes commenced visiting the camp, begging and endeavoring to trade for guns and ammunition, and incidentally to steal when opportunity afforded. On one occasion a fight ensued and the Shoshones killed a Ute who had stolen one of their horses. President Young instructed the Saints that they should trade no more with the Indians, who were manifesting a spirit of jealousy because the pioneers treated one tribe the same as the other.As a means of protection against Indian raids and thefts, it was decided to build a fort, or stockade, on one of the city ten-acre squares. The site chosen is now known as Pioneer Park, three blocks south and three west of the Temple Block. At a meeting held August 1, 1847, it was decided that the enclosure should be built of logs and sundried bricks (adobes). The brethren immediately went to work preparing the timbers and adobes for this purpose. August 10, work started on the stockade. The walls were twenty-seven inches thick and nine feet high on the outer side. It was built as a continuation of huts joined together in rectangular form around the outside of the ten acres on which it stood. The east side was built of logs, and the three other sides of adobe walls. The roofs slanted but slightly inward, and were made of brush covered with earth. Each house had a loop-hole facing the outside and a door and windows facing the interior. The main entrances, which were on the east and west sides of the stockade, were carefully guarded by heavy gates which were locked at night. In the winter and spring months the snow and rain caused the mud to leak through the roofs, to the great discomfort of the inhabitants. Wagon covers, and other articles which would shed moisture, were utilized, to protect beds and bedding. Notwithstanding the discomforts and inconveniences of life under such conditions, the Saints spent many pleasant hours within the walls of their temporary homes. Two additional blocks were joined to the original fort, one on the north and one on the south, to accommodate later arrivals in the valley. These were designated as the North Fort and the South Fort, and were similar in construction to the first, or Old Fort, as it was called. During the first winter, schools were taught in the fort by Julian Moses and Miss Mary Ann Dillworth.Captain Brown’s Journey to the CoastA question had arisen regarding the Pueblo detachment of the Mormon Battalion. They were under orders to march to the Pacific coast, but the term of their enlistment had expired. Should they go to the coast to be mustered out of service, or should that duty be performed by their company officers? After some deliberation it was decided that they should be mustered out of service, and that Captain James Brown with a small company should go to California and report to the army officers there, and with a power of attorney from each of the men, draw their pay. Captain Brown, with several members of the battalion, departed for San Francisco, August 9, piloted by Samuel Brannan. Brannan returned to California greatly disappointed because President Young would not hearken to his counsel and continue on to the coast, where he thought conditions for permanent settlement were more favorable than the desolate valleys of the mountains. Captain Brown carried with him a message from President Young to the battalion members on the coast, advising all who had no families to remain in California through the winter and obtain work, and in the spring come to the Salt Lake Valley with their earnings. Captain Brown’s company went by way of the northern route and were accompanied as far as Fort Hall, by Jesse C. Little, Joseph Matthews, John Brown and others, who explored the Cache and Weber valleys. These brethren returned with favorable reports.Special Conference in the ValleySunday, August 22, 1847, a special conference was held in the Salt Lake Valley. It was agreed to fence the city, and such portions of adjacent lands as might be deemed proper for cultivation, thus affording protection from cattle. “By this means,” said President Young, “we can raise thousands of bushels of grain next season for ourselves and also some to sustain those who shall come after us. I would rather fence a block of ten acres, and have a crop, than plant a hundred acres for the cattle to destroy.”It was decided that a presidency and a high council be appointed to preside over the Saints in the valley. Elder John Smith, uncle of the Prophet Joseph Smith, who was at the time on the plains, was chosen as president. President Young moved that “we call this place ‘The Great Salt Lake City, of the Great Basin of North America,’” and that the post office be called “The Great Basin Post Office.” Elder Heber C. Kimball moved that the river running west of the settlement be called “The Western Jordan.” Some of the creeks were also named as follows: City Creek, Red Butte Creek, Canyon Creek (afterwards Emigration Creek) and Big Canyon Creek (Parley’s Creek). Those streams farther to the south were not named at that time.At the close of the services Elder Heber C. Kimball remarked: “This is a paradise to me, and one of the loveliest places I ever beheld. I hope none of us will be left alive to pollute this land. I would rather die than act as inconsistent as many have in times past.”The Return of the PioneersPresident Young felt great anxiety for the companies of Saints who were on the plains wending their way to the valley. There was much to be done in order to care properly for those who had already arrived, protect them from hostile Indians and prepare for the coming winter season. This labor required his attention and that of the leading brethren for some days. However, it was deemed necessary that a company start back at once to meet the oncoming immigrants. Monday, August 2, 1847, it was decided in a council meeting, that Elder Ezra T. Benson with a company of horsemen should start back immediately. About noon on that day this company departed. They carried instructions from President Young to obtain the names of all who were in the several camps, together with the number of wagons, horses, oxen and other animals; also to ascertain the condition of the health and needs of the immigrants, so that assistance might be rendered where necessary. August 16 and 17, a company selected from the original pioneers and battalion started back for this purpose. This company consisted of seventy-one men, with thirty-three wagons, fourteen mules and ninety-two yoke of oxen. It was divided into two divisions with Tunis Rappleyee and Shadrach Roundy as captains. August 26, President Young and the apostles started on their return to Winter Quarters. This company consisted of one hundred and eight men, thirty-six wagons, seventy-one horses and forty-nine mules. They passed a number of trains on the way to the valley, totaling more than fifteen hundred men, women and children, with five hundred and sixty wagons and five thousand head of stock. Among these immigrants were Elders Parley P. Pratt and John Taylor of the council of the apostles, who were in charge of the companies.President Young’s Instructions and BlessingPresident Young arrived at Winter Quarters, October 31, after an eventful journey back across the plains. When the company arrived within a mile of Winter Quarters, President Young called them together and made the following remarks:“Brethren, I will say to the pioneers, I wish you would receive my thanks for your kindness and willingness to obey orders. I am satisfied with you; you have done well. We have accomplished more than we expected. The one hundred and forty-three men who started, some of them sick, are all well. Not a man has died; and we have not lost a horse, mule or ox, except through carelessness. The blessings of the Lord have been with us. If the brethren are satisfied with me and the Twelve, please signify it with uplifted hands. (All hands were raised.) I feel to bless you in the name of the Lord God of Israel. You are dismissed to go to your homes.”The company then drove into the town of Winter Quarters in order, arriving about one hour before sunset. The streets of the town were filled with eager people and the weary pioneers rejoiced once more to behold their wives, children and friends.Organization of a Stake of ZionSunday, October 3, 1847, the Saints in the Salt Lake Valley met in conference and transacted business which had been proposed by President Young and the apostles before their departure. “Uncle” John Smith, who had been chosen before his arrival, was sustained as president of the Salt Lake Stake of Zion, with Charles C. Rich and John Young as his counselors. Members of the high council were also chosen as follows: Henry G. Sherwood, Thomas Grover, Levi Jackman, John Murdock, Daniel Spencer, Lewis Abbot, Ira Eldredge, Edson Whipple, Shadrach Roundy, John Vance, Willard Snow and Abraham O. Smoot.Charles C. Rich was also selected as chief military commander under the direction of the stake authorities. Albert Carrington was selected to act as clerk and historian of the city, and John Van Cott as marshal.Population at the Close of 1847The last company to enter the valley in 1847 arrived in October. The several companies were listed by Thomas Bullock as follows: President Young’s pioneer company, 148; the Mississippi company, 47; Mormon Battalion, 210; Daniel Spencer’s company, 204; Parley P. Pratt’s company, 198; Abraham O. Smoot’s company, 139; Charles C. Rich’s company, 130; George B. Wallace’s company, 198; Edward Hunter’s company, 155; Joseph Home’s company, 197; Joseph B. Noble’s company, 171; W. Snow’s company, 148; and Jedediah M. Grant’s company, the last of the season, 150. The total being 2,095 souls for the year.Notes1.It is quite generally understood that there were three women who entered the Salt Lake Valley with the pioneers in July, 1847. The fact has been overlooked by many that there were other noble women, besides these three who accompanied President Young across the plains, who braved the dangers and hardships of the journey to the west. Among the Mississippi Saints who met the pioneers at Fort Laramie and journeyed with them from that point into the Salt Lake Valley, were the following: Elizabeth Crow, Harriet Crow, Elizabeth J. Crow, Ira Vinda Exene Crow, Irmaninda Almarene Crow and Marilla Jane Therlkill.

In “the Land of Promise”

1847

July 25, 1847, was the Sabbath. It was a pleasant day, and at ten o’clock the pioneers met in worship in the circle of their encampment. Elders George A. Smith, Heber C. Kimball and Ezra T. Benson were the speakers. They expressed gratitude for the blessings of the Lord during their travels to this promised land. Not a soul had died on the toilsome journey. In the afternoon another service was held and the sacrament was administered. Elders Wilford Woodruff, Orson Pratt and Willard Richards were the speakers at this service. The principal address was given by Elder Pratt who took for his text Isaiah 52:7–8: “How beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace,” etc. He stated that the predictions of the prophets were now being fulfilled.

President Young was too feeble to make any extended remarks, but near the close of the services he gave some very important advice. Elder Wilford Woodruff made a synopsis of his remarks as follows: “He told the brethren that they must not work on Sunday; that they would lose five times as much as they would gain by it. None were to hunt on that day; and there should not any man dwell among us who would not observe these rules. They might go and dwell where they pleased, but should not dwell with us. He also said that no man who came here should buy any land; that he had none to sell, but every man should have his land measured out to him for city and farming purposes. He might till it as he pleased, but he must be industrious and take care of it.” Later, instructions were given that there should be no private ownership of the streams, and only dead timber should be used for fuel, as trees were none too plentiful and should be conserved. These regulations were adopted by the community in justice to all, for it was expected that within a very short time the Saints who were then on the plains—the exiles from Nauvoo, some twenty thousand in number—and others coming from various states and from Europe, would be gathered to the Rocky Mountains.

Naturally the pioneers were impatient to explore the surrounding country. Their first duty was to plant the seed they brought with them. Plowing began on the 23rd and continued during the 24th. Monday morning, July 26th, a number of exploring companies were sent out, including the eight apostles in the camp and Elders Albert Carrington, William Clayton, John Brown and Joseph Matthews. The two latter crossed the river, which was called the Utah Outlet and later the Western Jordan, and ascended the mountains on the west of the valley. They reported, on their return, that the land on that side of the valley was not as good as the land on the east side. Some of the brethren penetrated some of the canyons where they found timber of good quality. President Young, Wilford Woodruff and others of the brethren visited the hot and also the warm springs at the north end of the valley, and made some observations. Their explorations continued for several days. On the 27th of July, they explored the Tooele Valley. On the way they had a bath in the lake and were much surprised at the buoyancy of the water. That night they camped at Black Rock and the following day they traveled about ten miles south along the eastern base of the Oquirrh Mountains, where, in the main, they found a barren country and very little water. Orson Pratt ascended the mountain where he obtained a view of Utah Lake, which he judged to be about twenty miles away. Striking eastward across the valley they returned to camp. On this trip they saw about one hundred goats, sheep and antelope. They returned satisfied that the spot where the pioneers had camped was the best on which their city could be built.

On the 26th, they also ascended the mountain above the hot springs to get a better view of the surrounding country, and by aid of their glasses were able to discern the Utah Outlet at the point of the mountain, where it enters the Salt Lake Valley on the south. A number of streams were also seen flowing from the mountains into the valley. As they stood upon the mountain President Young remarked that it would be a good place to lift up an ensign, referring to Isaiah’s prophecy; so they named it “Ensign Peak,” by which name it has since been known. In later years a flagstaff was placed upon it.

After returning from their explorations on the 28th, a council was held in the evening and it was decided to build a city. Some of the brethren suggested that they explore further before deciding on a site for a settlement. President Young replied that he was willing that they should explore until they were satisfied, but every time a party went out and returned he believed they would agree that this was the spot on which they should locate.

It was decided that the city should be laid out in blocks of ten acres each with streets eight rods wide running at right angles. The blocks were to be divided into lots containing one and one-quarter acres each, with exceptions in certain parts where the lay of the land would be inconvenient for such arrangement. The houses were to be of uniform distance from the street and only one house to a lot. “Upon every alternate block four houses were to be built on the east, and four on the west side of the square, but none on the north and south sides. But the blocks intervening were to have four houses on the north and four on the south, but none on the east and west sides. In this plan there will be no houses fronting each other on the opposite sides of the streets, while those on the same side will be about eight rods apart, having gardens running back twenty rods to the center of the block.” Such was their description. There were to be four public squares of ten acres each in various parts of the city. “Let every man,” said President Young, “cultivate his own lot and set out every kind of fruit and shade tree and beautify the city.” This plan was laid before the camp and approved unanimously.

During the westward journey the building of a temple was a constant theme. On the evening of the 28th of July, President Young and the apostles with Thomas Bullock, the clerk, walked from their camp northward to a spot between the forks of City Creek, and there President Young designated a site for the building of a temple. Waving his hand he said: “Here is the forty acres for the temple, and the city can be laid out perfectly square north and south, east and west.”

The survey of the city was made by Orson Pratt. His line was on the southeast corner of the Temple Block. Beginning at that point the city was marked out into blocks of ten acres each. It was decided by the brethren that instead of using forty acres for the site it would be better to have that block conform in size with the others. According to Orson Pratt’s calculations, the latitude of the north boundary of the Temple Block was 40 degrees, 35 minutes and 34 seconds. The longitude was 111 degrees, 26 minutes and 34 seconds west of Greenwich. The altitude was 4,300 feet above sea level. Later government observations varied from these of Elder Pratt but slightly.

In addition to the twelve members of the battalion and the advance company of Mississippi Saints who came into the valley with the pioneers,1the detachments of the battalion who wintered at Pueblo under the command of Captain James Brown and Nelson Higgins, together with the main body of the Mississippi Saints, entered the Salt Lake Valley, under direction of Captain James Brown, July 29, 1847. This increased the number in the camp to about four hundred souls. They brought with them about sixty wagons, one hundred head of horses and mules and three hundred head of cattle.

Immediately after their arrival the battalion members built a bowery, the first structure in the valley in which public meetings could be held with some degree of comfort, and the worshipers receive protection from the excessive heat of the sun.

Having been unable to live in peace in former habitations because of persecutions of wicked men, the Saints now rejoiced at the prospect before them. It was proposed by President Young and the apostles that they renew their covenants with the Lord and solemnly promise that they would henceforth keep his commandments in this land where they were free from religious persecution. In the humility and thankfulness of their hearts for their deliverance, the apostles set the example. August 6, President Young was baptized, and each of the apostles were likewise baptized in turn. This was not done as an acknowledgment that their former baptism was not efficacious, or that they had broken covenants formerly received, but as an acknowledgment before the Lord of their willingness to serve him henceforth and forever. To this proposition all the camp of Israel said Amen, and the ordinance of baptism was administered to all.

The first birth in the pioneer camp was that of a daughter to John and Catharine Campbell Steele, August 9, 1847. The father was a member of the battalion and he and his wife had arrived in the camp but a few days before. The child was named Young Elizabeth Steele, in honor of President Brigham Young and Queen Elizabeth. Two days later the colony was called upon to mourn because of the death of Milton H. Therlkill, three years old, and son of George W. and Jane Therlkill, of the Mississippi company. The child had wandered from the camp and was drowned in City Creek. A few days later (August 15th) a daughter was born to these same parents. This was the second birth in the colony.

Three days after the Pioneers arrived in the valley, Indians of the Ute and Shoshone tribes commenced visiting the camp, begging and endeavoring to trade for guns and ammunition, and incidentally to steal when opportunity afforded. On one occasion a fight ensued and the Shoshones killed a Ute who had stolen one of their horses. President Young instructed the Saints that they should trade no more with the Indians, who were manifesting a spirit of jealousy because the pioneers treated one tribe the same as the other.

As a means of protection against Indian raids and thefts, it was decided to build a fort, or stockade, on one of the city ten-acre squares. The site chosen is now known as Pioneer Park, three blocks south and three west of the Temple Block. At a meeting held August 1, 1847, it was decided that the enclosure should be built of logs and sundried bricks (adobes). The brethren immediately went to work preparing the timbers and adobes for this purpose. August 10, work started on the stockade. The walls were twenty-seven inches thick and nine feet high on the outer side. It was built as a continuation of huts joined together in rectangular form around the outside of the ten acres on which it stood. The east side was built of logs, and the three other sides of adobe walls. The roofs slanted but slightly inward, and were made of brush covered with earth. Each house had a loop-hole facing the outside and a door and windows facing the interior. The main entrances, which were on the east and west sides of the stockade, were carefully guarded by heavy gates which were locked at night. In the winter and spring months the snow and rain caused the mud to leak through the roofs, to the great discomfort of the inhabitants. Wagon covers, and other articles which would shed moisture, were utilized, to protect beds and bedding. Notwithstanding the discomforts and inconveniences of life under such conditions, the Saints spent many pleasant hours within the walls of their temporary homes. Two additional blocks were joined to the original fort, one on the north and one on the south, to accommodate later arrivals in the valley. These were designated as the North Fort and the South Fort, and were similar in construction to the first, or Old Fort, as it was called. During the first winter, schools were taught in the fort by Julian Moses and Miss Mary Ann Dillworth.

A question had arisen regarding the Pueblo detachment of the Mormon Battalion. They were under orders to march to the Pacific coast, but the term of their enlistment had expired. Should they go to the coast to be mustered out of service, or should that duty be performed by their company officers? After some deliberation it was decided that they should be mustered out of service, and that Captain James Brown with a small company should go to California and report to the army officers there, and with a power of attorney from each of the men, draw their pay. Captain Brown, with several members of the battalion, departed for San Francisco, August 9, piloted by Samuel Brannan. Brannan returned to California greatly disappointed because President Young would not hearken to his counsel and continue on to the coast, where he thought conditions for permanent settlement were more favorable than the desolate valleys of the mountains. Captain Brown carried with him a message from President Young to the battalion members on the coast, advising all who had no families to remain in California through the winter and obtain work, and in the spring come to the Salt Lake Valley with their earnings. Captain Brown’s company went by way of the northern route and were accompanied as far as Fort Hall, by Jesse C. Little, Joseph Matthews, John Brown and others, who explored the Cache and Weber valleys. These brethren returned with favorable reports.

Sunday, August 22, 1847, a special conference was held in the Salt Lake Valley. It was agreed to fence the city, and such portions of adjacent lands as might be deemed proper for cultivation, thus affording protection from cattle. “By this means,” said President Young, “we can raise thousands of bushels of grain next season for ourselves and also some to sustain those who shall come after us. I would rather fence a block of ten acres, and have a crop, than plant a hundred acres for the cattle to destroy.”

It was decided that a presidency and a high council be appointed to preside over the Saints in the valley. Elder John Smith, uncle of the Prophet Joseph Smith, who was at the time on the plains, was chosen as president. President Young moved that “we call this place ‘The Great Salt Lake City, of the Great Basin of North America,’” and that the post office be called “The Great Basin Post Office.” Elder Heber C. Kimball moved that the river running west of the settlement be called “The Western Jordan.” Some of the creeks were also named as follows: City Creek, Red Butte Creek, Canyon Creek (afterwards Emigration Creek) and Big Canyon Creek (Parley’s Creek). Those streams farther to the south were not named at that time.

At the close of the services Elder Heber C. Kimball remarked: “This is a paradise to me, and one of the loveliest places I ever beheld. I hope none of us will be left alive to pollute this land. I would rather die than act as inconsistent as many have in times past.”

President Young felt great anxiety for the companies of Saints who were on the plains wending their way to the valley. There was much to be done in order to care properly for those who had already arrived, protect them from hostile Indians and prepare for the coming winter season. This labor required his attention and that of the leading brethren for some days. However, it was deemed necessary that a company start back at once to meet the oncoming immigrants. Monday, August 2, 1847, it was decided in a council meeting, that Elder Ezra T. Benson with a company of horsemen should start back immediately. About noon on that day this company departed. They carried instructions from President Young to obtain the names of all who were in the several camps, together with the number of wagons, horses, oxen and other animals; also to ascertain the condition of the health and needs of the immigrants, so that assistance might be rendered where necessary. August 16 and 17, a company selected from the original pioneers and battalion started back for this purpose. This company consisted of seventy-one men, with thirty-three wagons, fourteen mules and ninety-two yoke of oxen. It was divided into two divisions with Tunis Rappleyee and Shadrach Roundy as captains. August 26, President Young and the apostles started on their return to Winter Quarters. This company consisted of one hundred and eight men, thirty-six wagons, seventy-one horses and forty-nine mules. They passed a number of trains on the way to the valley, totaling more than fifteen hundred men, women and children, with five hundred and sixty wagons and five thousand head of stock. Among these immigrants were Elders Parley P. Pratt and John Taylor of the council of the apostles, who were in charge of the companies.

President Young arrived at Winter Quarters, October 31, after an eventful journey back across the plains. When the company arrived within a mile of Winter Quarters, President Young called them together and made the following remarks:

“Brethren, I will say to the pioneers, I wish you would receive my thanks for your kindness and willingness to obey orders. I am satisfied with you; you have done well. We have accomplished more than we expected. The one hundred and forty-three men who started, some of them sick, are all well. Not a man has died; and we have not lost a horse, mule or ox, except through carelessness. The blessings of the Lord have been with us. If the brethren are satisfied with me and the Twelve, please signify it with uplifted hands. (All hands were raised.) I feel to bless you in the name of the Lord God of Israel. You are dismissed to go to your homes.”

“Brethren, I will say to the pioneers, I wish you would receive my thanks for your kindness and willingness to obey orders. I am satisfied with you; you have done well. We have accomplished more than we expected. The one hundred and forty-three men who started, some of them sick, are all well. Not a man has died; and we have not lost a horse, mule or ox, except through carelessness. The blessings of the Lord have been with us. If the brethren are satisfied with me and the Twelve, please signify it with uplifted hands. (All hands were raised.) I feel to bless you in the name of the Lord God of Israel. You are dismissed to go to your homes.”

The company then drove into the town of Winter Quarters in order, arriving about one hour before sunset. The streets of the town were filled with eager people and the weary pioneers rejoiced once more to behold their wives, children and friends.

Sunday, October 3, 1847, the Saints in the Salt Lake Valley met in conference and transacted business which had been proposed by President Young and the apostles before their departure. “Uncle” John Smith, who had been chosen before his arrival, was sustained as president of the Salt Lake Stake of Zion, with Charles C. Rich and John Young as his counselors. Members of the high council were also chosen as follows: Henry G. Sherwood, Thomas Grover, Levi Jackman, John Murdock, Daniel Spencer, Lewis Abbot, Ira Eldredge, Edson Whipple, Shadrach Roundy, John Vance, Willard Snow and Abraham O. Smoot.

Charles C. Rich was also selected as chief military commander under the direction of the stake authorities. Albert Carrington was selected to act as clerk and historian of the city, and John Van Cott as marshal.

The last company to enter the valley in 1847 arrived in October. The several companies were listed by Thomas Bullock as follows: President Young’s pioneer company, 148; the Mississippi company, 47; Mormon Battalion, 210; Daniel Spencer’s company, 204; Parley P. Pratt’s company, 198; Abraham O. Smoot’s company, 139; Charles C. Rich’s company, 130; George B. Wallace’s company, 198; Edward Hunter’s company, 155; Joseph Home’s company, 197; Joseph B. Noble’s company, 171; W. Snow’s company, 148; and Jedediah M. Grant’s company, the last of the season, 150. The total being 2,095 souls for the year.

1.It is quite generally understood that there were three women who entered the Salt Lake Valley with the pioneers in July, 1847. The fact has been overlooked by many that there were other noble women, besides these three who accompanied President Young across the plains, who braved the dangers and hardships of the journey to the west. Among the Mississippi Saints who met the pioneers at Fort Laramie and journeyed with them from that point into the Salt Lake Valley, were the following: Elizabeth Crow, Harriet Crow, Elizabeth J. Crow, Ira Vinda Exene Crow, Irmaninda Almarene Crow and Marilla Jane Therlkill.

Chapter 41Organization of the Presidency—Church Activities1847–1849Activities on the MissouriAs soon as the apostles arrived at Winter Quarters they held council meetings almost daily, which continued during the months of November and December, for there was much to be done. The Saints had been greatly blessed in their crops and a good and abundant harvest had been gathered. Instructions were given that all the Church records should be gathered and prepared for removal to the Salt Lake Valley. The poor among the Saints were also to be gathered, and instructions were given to the people at Garden Grove to move to Winter Quarters in the spring. Elder Jesse C. Little was called again to preside in the Eastern States and Elder John Brown, who had led the Mississippi Saints to Pueblo, and later was one of the pioneers, was called to take charge of the work in the Southern States. November 8, it was decided to vacate Winter Quarters and move to the east bank of the Missouri, and there make a settlement for the members of the Church who were not able to continue to the west. All who could leave in the spring for the west would be called upon to do so. Elder Hyde, who had been presiding at Winter Quarters, reported that action had been taken against Bishop George Miller and James Emmett, who, contrary to counsel, had moved to Texas instead of continuing on to the Rocky Mountains. This action was approved by the council of the twelve. Elder Orson Pratt was chosen to go to England and preside in the British Mission and Elder Wilford Woodruff to Canada. Some twenty-seven elders were called to various mission fields. November 22, the brethren wrote a letter to Oliver Cowdery, whose heart had softened, exhorting him to be baptized.Organization of the First PresidencyFrom the martyrdom of the Prophet Joseph and Patriarch Hyrum Smith in 1844, until December, 1847, the Twelve Apostles, with President Brigham Young at their head, were sustained as the presiding council of the Church. On the return journey to Winter Quarters from the Salt Lake Valley, the apostles conversed on the subject of reorganizing the First Presidency. December 5, 1847, they met in council at the home of Orson Hyde, on the east bank of the Missouri River, when this and other important matters were considered. There were present at this meeting: President Brigham Young, and Elders Heber C. Kimball, Orson Hyde, Orson Pratt, Willard Richards, Wilford Woodruff, George A. Smith, Amasa M. Lyman and Ezra T. Benson. Elders Parley P. Pratt and John Taylor were in the Salt Lake Valley, and Lyman Wight, who had failed to accompany the Church to the West, was in Texas. Elders Lyman and Benson had been called into the council of the twelve to succeed William Smith and John E. Page, who had been excommunicated because of insubordination and rebellion against authority. Each of the brethren present expressed his views in turn in relation to the matter of the First Presidency, after which, on motion of Elder Orson Hyde, Brigham Young was unanimously sustained as President of the Church “with authority to nominate” his two counselors. He chose Elder Heber C. Kimball, as his first and Willard Richards, as his second counselor. The choosing of Heber C. Kimball, was the fulfilment of a prediction by the Patriarch Hyrum Smith. In a patriarchal blessing given to Elder Kimball March 9, 1842, Hyrum Smith said: “You shall be blessed with a fulness and shall be not one whit behind the chiefest; as an apostle you shall stand in the presence of God to judge the people; and as a prophet you shall attain to the honor of the three.” The following day they selected “Uncle” John Smith to be “the Patriarch over the whole Church.” Elders Orson Hyde and Ezra T. Benson were appointed to go east and Amasa M. Lyman to the north to procure means to help the Saints to emigrate the next season. The apostles also ordained Luke S. Johnson an elder.The Sustaining Vote of the SaintsA general conference of the Church on the Missouri was held December 24 to 27, 1847, on the Iowa side of the Missouri River. A large log tabernacle had been constructed which would seat nearly one thousand persons. On the last day of this conference the First Presidency, Brigham Young, Heber C. Kimball and Willard Richards, chosen by the apostles on the 4th of the month, were unanimously sustained by the vote of the Saints. John Smith was also sustained as the “Patriarch over all the Church.” The action of this conference was subsequently ratified by the members of the Church in Iowa and in the Salt Lake Valley, at conferences held in April, 1848; and in the British Isles at a conference held in Manchester, August 14, 1848.The day before the conference convened (Dec. 23), a general epistle was issued by the apostles to all the members of the Church, “dispersed throughout the earth.” This was a very important epistle portraying the movements of the Church since the exodus from Nauvoo, and declaring the intentions and prospects of the people for the immediate future. All the members of the Church who had been driven from their homes were instructed to gather to the site selected for their settlement in the Great Basin. Others in the United States, Canada and Great Britain, were likewise counseled to gather, as circumstances would permit. They were to bring with them seeds of every kind—“everything that grows upon the face of the whole earth that will please the eye, gladden the heart, or cheer the soul of man.” They were also to bring “the best stock of beasts, birds and fowl,” and tools of every kind. Advice in relation to the building of Zion; the preaching of the Gospel; the duties of parents; the building of the temple, and other matters of grave concern to the members of the Church, were also set forth, for their comfort and guidance, during those days of reconstruction and great trial.Kanesville—Pottawattamie CountyFollowing the advice of President Young, the Saints residing at Winter Quarters moved across the Missouri River to the Bluffs on the Iowa side. This country was called the “Pottawattamie country,” because it was inhabited by a tribe of Indians by that name. These Indians had been removed by the government, a few months before, to another part, leaving the Saints in sole occupancy of the land. There were no settlements within many miles of the Latter-day Saints. President Young deemed it wise that the Saints should hold these lands for some time, in the interests of immigration, and therefore many who were not prepared to go west, and some who preferred to remain, made this place their home.The settlement established by them was in what was called “Miller’s Hollow.” They named it “Kanesville,” in honor of Colonel Thomas L. Kane, who had been instrumental in securing for them privileges from the government, and who had shown his friendship on many occasions. Elder Orson Hyde, who was left in charge after the departure of President Young and the majority of the Saints, published a paper, theFrontier Guardian, which continued under his editorship for three years. When the Saints residing there were instructed to join the main body of the Latter-day Saints in the West, the paper was sold and the members of the Church left their holdings for other people.The Iowa Legislature in 1847, provided for the creation of counties in the Pottawattamie country, whenever the judge of that district “should decree that the public good required it.” The Saints petitioned for a county organization, and learned that the judge had already taken steps in that direction. The County of Pottawattamie was therefore organized, and was officered by members of the Church. Other settlers began to arrive, after the Saints had made of the place a pleasant habitation. When the call came for the members of the Church to “arise and come home” in 1852, they deserted Kanesville and the name was soon changed to Council Bluffs, by which name it has since been known.President Young’s Second Trip Across the PlainsDuring the month of May, 1848, preparations were made for the departure of the main body of the Saints on the Missouri River. On the 9th of that month the first company of twenty-two wagons departed and camped on the Elkhorn. On the 26th, President Young left Winter Quarters and took command of the camps and led them across the plains. This was to be his last trip, for his duties henceforth were to be among the settlements in the Rocky Mountains. During the month of June Presidents Young and Kimball commenced their journey at the head of camps consisting of over six hundred wagons and nearly two thousand souls, with their accompanying goods and chattels. President Willard Richards followed in the month of July with another camp of one hundred and sixty-nine wagons and over five hundred souls. These camps traveled in accordance with the regulations adopted at the beginning among the pioneers. From this time forth, for many years, companies of Latter-day Saints might be seen crossing the plains, coming from Europe and the various states of the Union. Presidents Young and Kimball arrived in the valley in September, and President Richards arrived early in October, 1848.Plague of the CricketsThe season was so far advanced when the pioneers arrived in the summer of 1847 that little resulted from the planting, except to obtain some seed potatoes. Their salvation depended on the success of their crops in 1848. They had built three saw mills in the mountains and one grist mill. Their planted fields consisted of five thousand one hundred and thirty-three acres, of which nearly nine hundred acres were planted in winter wheat. With the aid of irrigation all things looked favorable, and it appeared that there would be a fruitful harvest. The Saints were happy and their prospects were bright. They gave thanks to the Lord and in humility desired to serve him. In the months of May and June they were menaced by a danger as bad as the persecution of mobs. Myriads of crickets came down the mountain sides into the valley, like a vast army marshalled for battle, and began to destroy the fields. From one they would pass on to another, and in a few moments leave a field as barren as a desert waste. Something had to be done, or the inhabitants must perish. The community was aroused and every soul entered the unequal conflict. Trenches were dug around the fields and filled with water, in the hope of stopping the ravages of the pest, but without result. Fire was equally unavailing. The attempt was made to beat them back with clubs, brooms and other improvised weapons, but nothing that man could do was able to stop the steady onward march of the voracious crickets. The settlers were helpless before them.The Miracle of the GullsWhen all seemed lost, and the Saints were giving up in despair, the heavens became clouded with gulls, which hovered over the fields, uttering their plaintive scream. Was this a new evil come upon them? Such were the thoughts of some who expected that what the crickets left the gulls would destroy; but not so, the gulls in countless battalions descended and began to devour the crickets, waging a battle for the preservation of the crops. They ate, they gorged upon the pest, and then flying to the streams would drink and vomit and again return to the battle front. This took place day by day until the crickets were destroyed. The people gave thanks, for this was to them a miracle. Surely the Lord was merciful and had sent the gulls as angels of mercy for their salvation.1Since that time the gull has been looked upon by the Latter-day Saints almost as a sacred deliverer. Laws have been passed for the protection of these birds, and the wanton killing of one would be considered a crime of great magnitude.The Feast of the HarvestThe first harvest in the valley was none too plentiful; however, enough had been raised to tide over the season with the oncoming and constantly increasing population. It is doubtful if ever since then a harvest has filled the hearts of the people with such joy and satisfaction. With thankful hearts, August 10, 1848, a public “harvest feast” was celebrated in the valley. It had been demonstrated that abundant crops could be raised with proper care and cultivation. Large sheaves of wheat, rye, barley, and other products of the soil, were placed on exhibition, and the people celebrated with music, song, speeches, prayer and thanksgiving.The Return of Oliver CowderyFor some time the Spirit of the Lord had been striving with Oliver Cowdery. Finally he decided to accept the admonition of the apostles given November 22, 1847, and again unite with the Church. He came to Kanesville with his family, in October, 1848, and asked to be received as a member in the Church. He had been absent for over ten years. A special conference was held October 21, 1848, at which Oliver Cowdery arose and confessed the error of his ways and gave his testimony as follows:“Friends and Brethren: My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfil the purposes of God, he called me to a high and holy calling.“I wrote with my own pen the entire Book of Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, ‘holy interpreters.’ I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the ‘holy interpreters.’ That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. This is true. The channel is here. The Holy Priesthood is here.“I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored the lesser or Aaronic Priesthood, and said to us at the same time, that it should remain upon the earth while the earth stands.“I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This Holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person.“I laid my hands upon that man—yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him the Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an apostle of the Lord Jesus Christ.”A few days later Oliver Cowdery appeared before the high council at Kanesville and requested that he be received into the Church. His case was considered and on motion of Elder Orson Hyde, who presided at Kanesville, he was received by baptism. When Oliver appeared before the high council on this occasion he said:“Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst, I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence, I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed.”It was a sad occasion, yet a time of rejoicing to see the former “Second Elder” of the Church with a contrite spirit desiring fellowship in the Church, and the association of his former brethren. After his baptism he desired to go to the Salt Lake Valley and then take a mission to Great Britain. Before doing so he went to visit with relatives in Missouri, and while there he was taken sick and died March 3, 1850. He died a happy man with the assurance that his sins had been forgiven him.The Beginning of New SettlementsExplorations of the surrounding valleys commenced as soon as the pioneers entered the Salt Lake Valley, for the purpose of discovering suitable sites for other gathering places. In the fall of 1847, Perrigrine Sessions, Samuel Brown and Hector C. Haight moved into the valley north (Davis County) with herds of cattle. Sessions camped near the spot where Bountiful was subsequently built, and there he lived during the winter with part of his family, first in a wagon and then in a hut. Later he built a permanent home which was the beginning of Bountiful, formerly called Session’s Settlement. Hector C. Haight went a few miles farther north and made his camp near the present site of Farmington, on Big Creek. Later he moved about three miles north on Haight’s Creek, where he built a cabin where he lived with one of his sons during the winter of 1847–48. In 1848, Daniel Miller, Thomas Grover, Jacob F. Secrist, William Smith and many others moved to the north and became the first settlers of Bountiful, Farmington and other towns in Davis County. Early in the year 1848, Captain James Brown, who had returned from California, entered into negotiations with Miles M. Goodyear, a trapper and trader, for the purchase of lands where the present city of Ogden is built. There he located, calling the place Brownsville. John S. Higbee and others located in Utah valley in 1849. That same year John Rowberry led a company to Tooele Valley, and Isaac Morley another to Sanpete Valley. In all these places permanent settlements were established in that year. From this time on colonization continued, under the direction of President Brigham Young, and settlements began to spring up throughout the Rocky Mountains, extending for hundreds of miles. The prophecy of Joseph Smith uttered August 6, 1842, was realized.Filling Vacancies in the Council of the TwelveThe organization of the First Presidency and the disfellowshipment of Lyman Wight, left four vacancies in the council of the twelve. February 11, 1849, the First Presidency and apostles met in council at the homes of Elder George B. Wallace to consider the filling of these vacancies. President Young nominated Elders Charles C. Rich, Lorenzo Snow, Erastus Snow and Franklin D. Richards for these positions, which nominations were approved by the apostles. The following day at the home of Elder Wallace, they were ordained.The Salt Lake StakeIn the fall of 1847, the Saints in the Salt Lake Valley were organized into a stake. It became necessary in 1849, to perfect that organization and make certain changes. A meeting was called, February 13, 1849, for that purpose. Elder Daniel Spencer was set apart as president of the Salt Lake Stake, succeeding Patriarch John Smith, with David Fullmer and Willard Snow as his counselors. A committee was appointed to lay the city off into ecclesiastical wards, which later reported, and at another meeting held on the 16th, the high council was organized and officers chosen for quorums of the Priesthood. The following division of the valley into wards was decided on: “South of the city and east of the Jordan River, into four wards: Canyon Creek (Sugar House) Ward, embracing the five-acre survey and all east of it; Mill Creek Ward, embracing the ten-acre survey and all east of it; a third ward, embracing the country between the ten-acre survey and the Cottonwood Creek; and a fourth, embracing all south of the Cottonwood. West of the Jordan: Canaan Ward; north of the city and east of the Jordan and the lake, three wards.” These wards included the settlements as far north as Brownsville (Ogden). At another meeting held on the 22nd of the month the city was divided into nineteen wards of nine blocks each.The Perpetual Emigration FundBusiness of great importance was considered at the October general conference of the Church in 1849. It was decided that the Church should establish a “Perpetual Emigrating Fund Company,” for the gathering of the poor from the nations of the earth. The company was duly incorporated and committees were appointed for the purpose of gathering means for this fund, which were used in bringing great numbers of the Latter-day Saints to the valleys of the mountains. This continued for many years. Finally, in 1887, the Perpetual Emigrating Fund Company was disincorporated by the passage of the Edmunds-Tucker bill, and the funds escheated to the government for the benefit of the common schools of Utah. It was intended that those who were aided by this fund should pay back into it the means advanced for their transportation to the West, that others might be helped also to emigrate. In this way it would be a perpetual and self-sustaining fund. Five thousand dollars was the sum of the original contributions, and by its aid as many as five hundred wagons were furnished some seasons to help the Saints across the plains.Increased Missionary ActivityAt this same conference missionaries were called to go to various parts of the earth as follows: Elder Charles C. Rich, to Southern California (San Bernardino) to assist Amasa M. Lyman and to succeed him in that field of labor; Addison Pratt, James Brown and Hyrum H. Blackwell, to the Society Islands; Lorenzo Snow and Joseph Toronto, to Italy; Erastus Snow and Peter O. Hansen, to Denmark; John Taylor, Curtis E. Bolton and John Pack, to France; Franklin D. Richards, Joseph W. Johnson, Joseph W. Young, Job Smith, Haden Church, George B. Wallace, John S. Higbee and Jacob Gates, to England; and John E. Forsgren, to Sweden. This was a wonderful undertaking and a remarkable trial of faith, in the days of the poverty and adversity of the people, when the help of all was needed to build up settlements and contend with the trials and hardships of pioneer life in this western country. In the evening of the 6th of October, the presidency set apart the brethren of the apostles for their fields of labor, and the apostles set apart the elders who were also called to various mission fields. In a very short time all were on their way to carry the message of salvation to the world, a duty the Lord has placed upon the elders of the Church, which is second to no other. The inspiration of these calls is seen in the fruitful harvest of souls which was gathered in England, Scandinavia and other lands.An Unexpected HarvestThe harvest of 1848 was hardly adequate for the needs of the Saints, for their numbers had been greatly increased by immigration. The people therefore were under the necessity of conserving to make ends meet. They were placed on rations and were forced also to resort to the digging of sego roots, and making greens from thistles and weeds to eke out an existence. Their clothing was scant, and most of the men dressed in buckskins, and all materials were made to do extra service. During these stringent times, President Heber C. Kimball delivered a discourse in which he uttered a remarkable prophecy. He said that within a short time “states goods” would be sold in Salt Lake City cheaper than they could be purchased in St. Louis or New York, and that the people would be supplied with both food and clothing. Few, if any, who heard these remarks, believed him. Such a thing in the far west, over a thousand miles from the nearest settlements, where all goods had to be freighted by team, seemed an impossibility. Yet the prophecy was literally fulfilled.In the summer of 1849, gold seekers on their way to California, commenced arriving in the Salt Lake Valley. Their animals were worn out by the long and strenuous journey, for in their haste for gold, these travelers had sacrificed all things, that they might make haste to their destination. Now they were anxious to obtain fresh animals for their tired ones, that they might hurry on their journey. To do this they were willing to dispose of their goods at a great sacrifice. They lightened their loads in the interest of speed and disposed of their provisions, clothing and other materials, at a price below the cost of the articles in the states at the time they started on their westward journey.Notes1.September 13, 1913, a monument commemorating this event, was unveiled on the Temple Block, Salt Lake City. The “Seagull Monument,” as it is called, is the work of Mahonri M. Young, grandson of President Brigham Young.

Organization of the Presidency—Church Activities

1847–1849

As soon as the apostles arrived at Winter Quarters they held council meetings almost daily, which continued during the months of November and December, for there was much to be done. The Saints had been greatly blessed in their crops and a good and abundant harvest had been gathered. Instructions were given that all the Church records should be gathered and prepared for removal to the Salt Lake Valley. The poor among the Saints were also to be gathered, and instructions were given to the people at Garden Grove to move to Winter Quarters in the spring. Elder Jesse C. Little was called again to preside in the Eastern States and Elder John Brown, who had led the Mississippi Saints to Pueblo, and later was one of the pioneers, was called to take charge of the work in the Southern States. November 8, it was decided to vacate Winter Quarters and move to the east bank of the Missouri, and there make a settlement for the members of the Church who were not able to continue to the west. All who could leave in the spring for the west would be called upon to do so. Elder Hyde, who had been presiding at Winter Quarters, reported that action had been taken against Bishop George Miller and James Emmett, who, contrary to counsel, had moved to Texas instead of continuing on to the Rocky Mountains. This action was approved by the council of the twelve. Elder Orson Pratt was chosen to go to England and preside in the British Mission and Elder Wilford Woodruff to Canada. Some twenty-seven elders were called to various mission fields. November 22, the brethren wrote a letter to Oliver Cowdery, whose heart had softened, exhorting him to be baptized.

From the martyrdom of the Prophet Joseph and Patriarch Hyrum Smith in 1844, until December, 1847, the Twelve Apostles, with President Brigham Young at their head, were sustained as the presiding council of the Church. On the return journey to Winter Quarters from the Salt Lake Valley, the apostles conversed on the subject of reorganizing the First Presidency. December 5, 1847, they met in council at the home of Orson Hyde, on the east bank of the Missouri River, when this and other important matters were considered. There were present at this meeting: President Brigham Young, and Elders Heber C. Kimball, Orson Hyde, Orson Pratt, Willard Richards, Wilford Woodruff, George A. Smith, Amasa M. Lyman and Ezra T. Benson. Elders Parley P. Pratt and John Taylor were in the Salt Lake Valley, and Lyman Wight, who had failed to accompany the Church to the West, was in Texas. Elders Lyman and Benson had been called into the council of the twelve to succeed William Smith and John E. Page, who had been excommunicated because of insubordination and rebellion against authority. Each of the brethren present expressed his views in turn in relation to the matter of the First Presidency, after which, on motion of Elder Orson Hyde, Brigham Young was unanimously sustained as President of the Church “with authority to nominate” his two counselors. He chose Elder Heber C. Kimball, as his first and Willard Richards, as his second counselor. The choosing of Heber C. Kimball, was the fulfilment of a prediction by the Patriarch Hyrum Smith. In a patriarchal blessing given to Elder Kimball March 9, 1842, Hyrum Smith said: “You shall be blessed with a fulness and shall be not one whit behind the chiefest; as an apostle you shall stand in the presence of God to judge the people; and as a prophet you shall attain to the honor of the three.” The following day they selected “Uncle” John Smith to be “the Patriarch over the whole Church.” Elders Orson Hyde and Ezra T. Benson were appointed to go east and Amasa M. Lyman to the north to procure means to help the Saints to emigrate the next season. The apostles also ordained Luke S. Johnson an elder.

A general conference of the Church on the Missouri was held December 24 to 27, 1847, on the Iowa side of the Missouri River. A large log tabernacle had been constructed which would seat nearly one thousand persons. On the last day of this conference the First Presidency, Brigham Young, Heber C. Kimball and Willard Richards, chosen by the apostles on the 4th of the month, were unanimously sustained by the vote of the Saints. John Smith was also sustained as the “Patriarch over all the Church.” The action of this conference was subsequently ratified by the members of the Church in Iowa and in the Salt Lake Valley, at conferences held in April, 1848; and in the British Isles at a conference held in Manchester, August 14, 1848.

The day before the conference convened (Dec. 23), a general epistle was issued by the apostles to all the members of the Church, “dispersed throughout the earth.” This was a very important epistle portraying the movements of the Church since the exodus from Nauvoo, and declaring the intentions and prospects of the people for the immediate future. All the members of the Church who had been driven from their homes were instructed to gather to the site selected for their settlement in the Great Basin. Others in the United States, Canada and Great Britain, were likewise counseled to gather, as circumstances would permit. They were to bring with them seeds of every kind—“everything that grows upon the face of the whole earth that will please the eye, gladden the heart, or cheer the soul of man.” They were also to bring “the best stock of beasts, birds and fowl,” and tools of every kind. Advice in relation to the building of Zion; the preaching of the Gospel; the duties of parents; the building of the temple, and other matters of grave concern to the members of the Church, were also set forth, for their comfort and guidance, during those days of reconstruction and great trial.

Following the advice of President Young, the Saints residing at Winter Quarters moved across the Missouri River to the Bluffs on the Iowa side. This country was called the “Pottawattamie country,” because it was inhabited by a tribe of Indians by that name. These Indians had been removed by the government, a few months before, to another part, leaving the Saints in sole occupancy of the land. There were no settlements within many miles of the Latter-day Saints. President Young deemed it wise that the Saints should hold these lands for some time, in the interests of immigration, and therefore many who were not prepared to go west, and some who preferred to remain, made this place their home.

The settlement established by them was in what was called “Miller’s Hollow.” They named it “Kanesville,” in honor of Colonel Thomas L. Kane, who had been instrumental in securing for them privileges from the government, and who had shown his friendship on many occasions. Elder Orson Hyde, who was left in charge after the departure of President Young and the majority of the Saints, published a paper, theFrontier Guardian, which continued under his editorship for three years. When the Saints residing there were instructed to join the main body of the Latter-day Saints in the West, the paper was sold and the members of the Church left their holdings for other people.

The Iowa Legislature in 1847, provided for the creation of counties in the Pottawattamie country, whenever the judge of that district “should decree that the public good required it.” The Saints petitioned for a county organization, and learned that the judge had already taken steps in that direction. The County of Pottawattamie was therefore organized, and was officered by members of the Church. Other settlers began to arrive, after the Saints had made of the place a pleasant habitation. When the call came for the members of the Church to “arise and come home” in 1852, they deserted Kanesville and the name was soon changed to Council Bluffs, by which name it has since been known.

During the month of May, 1848, preparations were made for the departure of the main body of the Saints on the Missouri River. On the 9th of that month the first company of twenty-two wagons departed and camped on the Elkhorn. On the 26th, President Young left Winter Quarters and took command of the camps and led them across the plains. This was to be his last trip, for his duties henceforth were to be among the settlements in the Rocky Mountains. During the month of June Presidents Young and Kimball commenced their journey at the head of camps consisting of over six hundred wagons and nearly two thousand souls, with their accompanying goods and chattels. President Willard Richards followed in the month of July with another camp of one hundred and sixty-nine wagons and over five hundred souls. These camps traveled in accordance with the regulations adopted at the beginning among the pioneers. From this time forth, for many years, companies of Latter-day Saints might be seen crossing the plains, coming from Europe and the various states of the Union. Presidents Young and Kimball arrived in the valley in September, and President Richards arrived early in October, 1848.

The season was so far advanced when the pioneers arrived in the summer of 1847 that little resulted from the planting, except to obtain some seed potatoes. Their salvation depended on the success of their crops in 1848. They had built three saw mills in the mountains and one grist mill. Their planted fields consisted of five thousand one hundred and thirty-three acres, of which nearly nine hundred acres were planted in winter wheat. With the aid of irrigation all things looked favorable, and it appeared that there would be a fruitful harvest. The Saints were happy and their prospects were bright. They gave thanks to the Lord and in humility desired to serve him. In the months of May and June they were menaced by a danger as bad as the persecution of mobs. Myriads of crickets came down the mountain sides into the valley, like a vast army marshalled for battle, and began to destroy the fields. From one they would pass on to another, and in a few moments leave a field as barren as a desert waste. Something had to be done, or the inhabitants must perish. The community was aroused and every soul entered the unequal conflict. Trenches were dug around the fields and filled with water, in the hope of stopping the ravages of the pest, but without result. Fire was equally unavailing. The attempt was made to beat them back with clubs, brooms and other improvised weapons, but nothing that man could do was able to stop the steady onward march of the voracious crickets. The settlers were helpless before them.

When all seemed lost, and the Saints were giving up in despair, the heavens became clouded with gulls, which hovered over the fields, uttering their plaintive scream. Was this a new evil come upon them? Such were the thoughts of some who expected that what the crickets left the gulls would destroy; but not so, the gulls in countless battalions descended and began to devour the crickets, waging a battle for the preservation of the crops. They ate, they gorged upon the pest, and then flying to the streams would drink and vomit and again return to the battle front. This took place day by day until the crickets were destroyed. The people gave thanks, for this was to them a miracle. Surely the Lord was merciful and had sent the gulls as angels of mercy for their salvation.1Since that time the gull has been looked upon by the Latter-day Saints almost as a sacred deliverer. Laws have been passed for the protection of these birds, and the wanton killing of one would be considered a crime of great magnitude.

The first harvest in the valley was none too plentiful; however, enough had been raised to tide over the season with the oncoming and constantly increasing population. It is doubtful if ever since then a harvest has filled the hearts of the people with such joy and satisfaction. With thankful hearts, August 10, 1848, a public “harvest feast” was celebrated in the valley. It had been demonstrated that abundant crops could be raised with proper care and cultivation. Large sheaves of wheat, rye, barley, and other products of the soil, were placed on exhibition, and the people celebrated with music, song, speeches, prayer and thanksgiving.

For some time the Spirit of the Lord had been striving with Oliver Cowdery. Finally he decided to accept the admonition of the apostles given November 22, 1847, and again unite with the Church. He came to Kanesville with his family, in October, 1848, and asked to be received as a member in the Church. He had been absent for over ten years. A special conference was held October 21, 1848, at which Oliver Cowdery arose and confessed the error of his ways and gave his testimony as follows:

“Friends and Brethren: My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfil the purposes of God, he called me to a high and holy calling.“I wrote with my own pen the entire Book of Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, ‘holy interpreters.’ I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the ‘holy interpreters.’ That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. This is true. The channel is here. The Holy Priesthood is here.“I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored the lesser or Aaronic Priesthood, and said to us at the same time, that it should remain upon the earth while the earth stands.“I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This Holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person.“I laid my hands upon that man—yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him the Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an apostle of the Lord Jesus Christ.”

“Friends and Brethren: My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfil the purposes of God, he called me to a high and holy calling.

“I wrote with my own pen the entire Book of Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, ‘holy interpreters.’ I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the ‘holy interpreters.’ That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. This is true. The channel is here. The Holy Priesthood is here.

“I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored the lesser or Aaronic Priesthood, and said to us at the same time, that it should remain upon the earth while the earth stands.

“I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This Holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person.

“I laid my hands upon that man—yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him the Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an apostle of the Lord Jesus Christ.”

A few days later Oliver Cowdery appeared before the high council at Kanesville and requested that he be received into the Church. His case was considered and on motion of Elder Orson Hyde, who presided at Kanesville, he was received by baptism. When Oliver appeared before the high council on this occasion he said:

“Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst, I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence, I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed.”

“Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst, I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence, I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed.”

It was a sad occasion, yet a time of rejoicing to see the former “Second Elder” of the Church with a contrite spirit desiring fellowship in the Church, and the association of his former brethren. After his baptism he desired to go to the Salt Lake Valley and then take a mission to Great Britain. Before doing so he went to visit with relatives in Missouri, and while there he was taken sick and died March 3, 1850. He died a happy man with the assurance that his sins had been forgiven him.

Explorations of the surrounding valleys commenced as soon as the pioneers entered the Salt Lake Valley, for the purpose of discovering suitable sites for other gathering places. In the fall of 1847, Perrigrine Sessions, Samuel Brown and Hector C. Haight moved into the valley north (Davis County) with herds of cattle. Sessions camped near the spot where Bountiful was subsequently built, and there he lived during the winter with part of his family, first in a wagon and then in a hut. Later he built a permanent home which was the beginning of Bountiful, formerly called Session’s Settlement. Hector C. Haight went a few miles farther north and made his camp near the present site of Farmington, on Big Creek. Later he moved about three miles north on Haight’s Creek, where he built a cabin where he lived with one of his sons during the winter of 1847–48. In 1848, Daniel Miller, Thomas Grover, Jacob F. Secrist, William Smith and many others moved to the north and became the first settlers of Bountiful, Farmington and other towns in Davis County. Early in the year 1848, Captain James Brown, who had returned from California, entered into negotiations with Miles M. Goodyear, a trapper and trader, for the purchase of lands where the present city of Ogden is built. There he located, calling the place Brownsville. John S. Higbee and others located in Utah valley in 1849. That same year John Rowberry led a company to Tooele Valley, and Isaac Morley another to Sanpete Valley. In all these places permanent settlements were established in that year. From this time on colonization continued, under the direction of President Brigham Young, and settlements began to spring up throughout the Rocky Mountains, extending for hundreds of miles. The prophecy of Joseph Smith uttered August 6, 1842, was realized.

The organization of the First Presidency and the disfellowshipment of Lyman Wight, left four vacancies in the council of the twelve. February 11, 1849, the First Presidency and apostles met in council at the homes of Elder George B. Wallace to consider the filling of these vacancies. President Young nominated Elders Charles C. Rich, Lorenzo Snow, Erastus Snow and Franklin D. Richards for these positions, which nominations were approved by the apostles. The following day at the home of Elder Wallace, they were ordained.

In the fall of 1847, the Saints in the Salt Lake Valley were organized into a stake. It became necessary in 1849, to perfect that organization and make certain changes. A meeting was called, February 13, 1849, for that purpose. Elder Daniel Spencer was set apart as president of the Salt Lake Stake, succeeding Patriarch John Smith, with David Fullmer and Willard Snow as his counselors. A committee was appointed to lay the city off into ecclesiastical wards, which later reported, and at another meeting held on the 16th, the high council was organized and officers chosen for quorums of the Priesthood. The following division of the valley into wards was decided on: “South of the city and east of the Jordan River, into four wards: Canyon Creek (Sugar House) Ward, embracing the five-acre survey and all east of it; Mill Creek Ward, embracing the ten-acre survey and all east of it; a third ward, embracing the country between the ten-acre survey and the Cottonwood Creek; and a fourth, embracing all south of the Cottonwood. West of the Jordan: Canaan Ward; north of the city and east of the Jordan and the lake, three wards.” These wards included the settlements as far north as Brownsville (Ogden). At another meeting held on the 22nd of the month the city was divided into nineteen wards of nine blocks each.

Business of great importance was considered at the October general conference of the Church in 1849. It was decided that the Church should establish a “Perpetual Emigrating Fund Company,” for the gathering of the poor from the nations of the earth. The company was duly incorporated and committees were appointed for the purpose of gathering means for this fund, which were used in bringing great numbers of the Latter-day Saints to the valleys of the mountains. This continued for many years. Finally, in 1887, the Perpetual Emigrating Fund Company was disincorporated by the passage of the Edmunds-Tucker bill, and the funds escheated to the government for the benefit of the common schools of Utah. It was intended that those who were aided by this fund should pay back into it the means advanced for their transportation to the West, that others might be helped also to emigrate. In this way it would be a perpetual and self-sustaining fund. Five thousand dollars was the sum of the original contributions, and by its aid as many as five hundred wagons were furnished some seasons to help the Saints across the plains.

At this same conference missionaries were called to go to various parts of the earth as follows: Elder Charles C. Rich, to Southern California (San Bernardino) to assist Amasa M. Lyman and to succeed him in that field of labor; Addison Pratt, James Brown and Hyrum H. Blackwell, to the Society Islands; Lorenzo Snow and Joseph Toronto, to Italy; Erastus Snow and Peter O. Hansen, to Denmark; John Taylor, Curtis E. Bolton and John Pack, to France; Franklin D. Richards, Joseph W. Johnson, Joseph W. Young, Job Smith, Haden Church, George B. Wallace, John S. Higbee and Jacob Gates, to England; and John E. Forsgren, to Sweden. This was a wonderful undertaking and a remarkable trial of faith, in the days of the poverty and adversity of the people, when the help of all was needed to build up settlements and contend with the trials and hardships of pioneer life in this western country. In the evening of the 6th of October, the presidency set apart the brethren of the apostles for their fields of labor, and the apostles set apart the elders who were also called to various mission fields. In a very short time all were on their way to carry the message of salvation to the world, a duty the Lord has placed upon the elders of the Church, which is second to no other. The inspiration of these calls is seen in the fruitful harvest of souls which was gathered in England, Scandinavia and other lands.

The harvest of 1848 was hardly adequate for the needs of the Saints, for their numbers had been greatly increased by immigration. The people therefore were under the necessity of conserving to make ends meet. They were placed on rations and were forced also to resort to the digging of sego roots, and making greens from thistles and weeds to eke out an existence. Their clothing was scant, and most of the men dressed in buckskins, and all materials were made to do extra service. During these stringent times, President Heber C. Kimball delivered a discourse in which he uttered a remarkable prophecy. He said that within a short time “states goods” would be sold in Salt Lake City cheaper than they could be purchased in St. Louis or New York, and that the people would be supplied with both food and clothing. Few, if any, who heard these remarks, believed him. Such a thing in the far west, over a thousand miles from the nearest settlements, where all goods had to be freighted by team, seemed an impossibility. Yet the prophecy was literally fulfilled.

In the summer of 1849, gold seekers on their way to California, commenced arriving in the Salt Lake Valley. Their animals were worn out by the long and strenuous journey, for in their haste for gold, these travelers had sacrificed all things, that they might make haste to their destination. Now they were anxious to obtain fresh animals for their tired ones, that they might hurry on their journey. To do this they were willing to dispose of their goods at a great sacrifice. They lightened their loads in the interest of speed and disposed of their provisions, clothing and other materials, at a price below the cost of the articles in the states at the time they started on their westward journey.

1.September 13, 1913, a monument commemorating this event, was unveiled on the Temple Block, Salt Lake City. The “Seagull Monument,” as it is called, is the work of Mahonri M. Young, grandson of President Brigham Young.

Chapter 42Church Activities1850–1857A Provisional GovernmentWhen the first settlers arrived in the Salt Lake Valley, they were directed exclusively by Church authority. However, the people realized that civil government must be inaugurated in their several settlements after they were founded. As early as the fall of 1847 some municipal officers were appointed, although no city government was effected at that time. Before leaving Nauvoo, the authorities of the Church had expressed the desire of organizing a civil government under the flag of the United States. While on the plains they wrote to President James K. Polk, under date of August 6, 1846, and “resolved” that as soon as they were settled in the Great Basin they would petition the United States for a territorial government, “bounded on the north by the British, and south by the Mexican dominions, and east and west by the summits of the Rocky and Cascade Mountains.”The First Political ConventionIn February 1849, a call was issued for a political convention. The people residing within the territory bounded by the Rocky Mountains, the Republic of Mexico, the Sierra Nevada Mountains and the Territory of Oregon, were invited to assemble at Great Salt Lake City, March 5, 1849. On that date a convention was held, and Congress was petitioned to organize the Territory of Deseret.1A constitution was adopted and a provisional government was set up.The Territory of UtahOther petitions were also sent to Washington, asking for statehood, but the government was not willing to grant all that the inhabitants of the Great Basin desired. Enemies and bitter apostates lent their aid to defeat the project. In September 1850, Congress passed a bill for the organization of the territory of Utah, which was approved by the President. The people preferred the name “Deseret,”2but gladly accepted what was offered them.Territorial Officers AppointedIn September 1850, President Millard Fillmore appointed the federal officers for the territory of Utah. Brigham Young was appointed governor, a position he had held in the “Provisional State of Deseret.” Broughton D. Harris, of Vermont, was appointed secretary; Joseph Buffington, of Pennsylvania, chief justice; Perry C. Brocchus, of Alabama, and Zerubbabel Snow of Ohio—the latter a member of the Church— associate justices; Seth M. Blair, attorney; and Joseph L. Heywood, United States marshal. The two latter were residents of Utah. Judge Buffington declined and Lemuel C. Brandebury, of Pennsylvania, was appointed in his stead. In addition to these officers there were three Indian agents. Four of these federal officers were members of the Church. The appointment of President Young as governor, was due to the influence of Colonel Thomas L. Kane, the staunch and faithful friend of the Latter-day Saints.The “Run-Away Officials”Three of these officials came to Utah filled with prejudice, and one, at least (Judge Brocchus), hoped that he might be elected to office and represent the territory in Congress. He had no desire to stay in the West. Together with Chief Justice Brandebury and Secretary Harris, he determined to leave again for the East, and preparations were made toward that end. These men complained of the smallness of their salaries, and Governor Young and other citizens petitioned Washington in their behalf. Harris declared “that he had private instructions designed for no eye but his own, to watch every movement and not pay out any funds unless the same should be strictly legal, and according to his own judgment.” When he decided to return to the East he also determined to take with him the funds which he had brought for territorial purposes. An attempt was made to prevent this action by legislative enactment, but he was sustained by the two judges, and carried the funds back to St. Louis, where he deposited them with the assistant treasurer of the United States. It was in September, 1851, when these officials left the territory.Their Report to WashingtonThe three run-away officials reported in Washington that they were compelled to leave Utah on account of the lawless acts and seditious tendencies of Brigham Young and the majority of the residents.3They accused Governor Young with a waste of public funds— which they had refused to let him have—and referred to the existence of “polygamy” among the “Mormons.”Governor Young’s DefenseAnticipating the accusations of these officials, because of threats made before their departure, Governor Young wrote to President Fillmore, September 29, 1851, setting forth his own course and the true condition in the territory. This letter was augmented by others from Jedediah M. Grant, mayor of Salt Lake City, who was then in the East, and Col. Thomas L. Kane.4Daniel Webster, secretary of state, ordered these officials to return to their posts or resign; so resign they did.Their Places FilledThe places of these men were later filled. Lazarus H. Reed, of New York, was appointed chief justice for Utah; Leonidas Shaver, associate justice, and Benjamin G. Ferris, secretary. Secretary Ferris did not remain in the territory very long, but the two justices were respected by the people who held them in high esteem.The Deseret Evening NewsIn each of the settlements of the Latter-day Saints, before coming to Utah, they had endeavored to publish magazines and periodicals for the benefit of the Saints. In keeping with this custom a small wrought-iron Ramage handpress, was purchased in Philadelphia and brought across the plains by one of the early companies. In 1850, this press was put to use, and the first newspaper published in the Rocky Mountains made its appearance in Salt Lake City. This was theDeseret News,the first number of which was published June 15, 1850, with President Willard Richards as editor. It was a small quarto, issued weekly, and has since grown into one of the influential daily papers in the inter-mountain country.Announcement of the Plural Marriage DoctrineAugust 28 and 29, 1852, a special conference was held in Salt Lake City. One hundred and six elders were called to go on missions to various fields, including the countries of Europe, Russia, India, China, South Africa, Australia, Hawaii, and other islands of the sea, as well as the states of the Union. On the second day the first public announcement of the doctrine of plural marriage was declared. The revelation given to the Prophet Joseph Smith, dealing with the new and everlasting covenant and including the doctrine of marriage for eternity and “plural wives,” was read. Elder Orson Pratt delivered the first public discourse on this principle, dealing with the subject from a scriptural standpoint. He emphasized the fact that the practice of plural marriage among the Latter-day Saints was not to “gratify the carnal lusts and feelings of man,” but was to be practiced in all holiness. Moreover, that there was but one who held the keys of this power, and there were “bounds and restrictions” which the Lord had set, and all who obeyed this law should be in harmony with the law, receiving the sanction of the one who held the keys. Following the discourse of Elder Orson Pratt, President Brigham Young made some remarks dealing with the history of the revelation.Laying the Corner Stones of the Salt Lake TempleIn February, 1853, ground was broken for the foundation of the Salt Lake Temple. Wednesday, April 6, the corner stones were laid with solemn and impressive ceremonies. This was the beginning of the most costly and imposing temple yet to be erected by the Church, and was to take forty years in the building. Other temples had been built, but the Saints had not been granted the privilege of enjoying blessings in them for any length of time. In this far western country, they hoped to build undisturbed, and have the opportunity of receiving their own blessings therein and also labor for their dead. It was at first proposed to build the temple of sandstone from Red Butte Canyon, and a wooden track was laid from the city to the canyon for the purpose of hauling the rock. It was finally decided to build of granite, which was found in abundance in Little Cottonwood Canyon, some eighteen or twenty miles south-east of the city.A Solemn AssemblyOn the morning of April 6, 1853, thousands of Latter-day Saints assembled in conference. President Young made a few introductory remarks saying that in a few years “we may have a place sufficiently large to accommodate the Saints, although, twenty-three years ago, the Church was organized with only six members.” The choir sang and prayer was offered by Elder John Taylor. The procession then formed and moved to the foundation of the temple. The general authorities of the Church and the authorities of the Salt Lake Stake, took their places around the foundation and the ceremonies of laying the corner stones proceeded.Dedication of the Corner StonesThe First Presidency, with John Smith the patriarch laid the first or south-east corner stone, according to the pattern given by the Prophet Joseph Smith. Following this ceremony President Young delivered an oration, and near the close he said:“We dedicate the south-east corner stone of the temple to the Most High God. May it remain in peace till it has done its work, and until He who has inspired our hearts to fulfil the prophecies of his holy prophets, that the house of the Lord should be reared in the ‘tops of the mountains’ shall be satisfied, and say it is enough.”President Kimball then offered the prayer of dedication, and the assembly gathered at the south-west corner stone, which was laid by the Presiding Bishopric, followed by an oration by Bishop Edward Hunter, and a prayer of dedication by Bishop Alfred Cordon. The north-west corner stone was laid by the presidency of the high priests, and President John Young of that quorum, delivered the oration. Elder George B. Wallace offered the prayer of dedication. The last, or north-east corner stone, was laid by the council of the twelve. Elder Parley P. Pratt delivered an oration and the prayer of dedication was offered by Elder Orson Hyde.After benedictory remarks by President Young, the procession returned to the Tabernacle and were dismissed.President Young’s VisionIn the afternoon service of that day, President Young spoke at length in relation to temple building. In the course of his remarks he said:“I scarcely ever say much about revelations, or visions, but suffice it to say, five years ago last July [1847], I was here and saw in the spirit the temple not ten feet from where we have laid the chief corner stone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I never looked upon that ground, but the vision of it was there. I see it as plainly as if it was in reality before me. Wait until it is done. I will say, however, that it will have six towers, to begin with, instead of one. Now do not any of you apostatize because it will have six towers, and Joseph only built one. It is easier for us to build sixteen, than it was for him to build one. The time will come when there will be one in the center of temples we shall build, and on the top, groves and fish ponds.”5Success in Foreign Mission FieldsThe missionaries sent out to various parts of the earth in 1849 and succeeding years, met with varied success. The Church membership in the British Mission, before heavy emigration set in, was about twenty-eight thousand souls. Outside of Great Britain perhaps the greatest success in any foreign field fell to the lot of Erastus Snow and his companions, who introduced the Gospel in Scandinavia. Many branches were raised up, especially in Denmark, where Elders Snow, Peter O. Hansen, George P. Dykes and John E. Forsgren were laboring. Elder Forsgren carried the Gospel into Sweden and, later (1851) Hans F. Petersen and Hans Peter Jensen, to Norway. In each of these countries the elders were successful, although little headway was made in Sweden until 1853, Elder Forsgren having been banished soon after his arrival there. In Denmark, persecution raged, and several of the elders were brutally treated, while in Norway they were cast into prison. Elders John Taylor and companions in France were able to make some converts, but found it to be a hard field. Elders Lorenzo Snow, Joseph Toronto and Thomas B. H. Stenhouse, in Italy, found conditions similar to those the elders encountered in France. Meeting with no success in Genoa, they moved to the Protestant valleys of Piedmont, where a few were baptized. Finally Elder Stenhouse was sent into Switzerland to open the door for the Gospel there, where many were waiting to embrace the truth. The elders in India made a number of converts, but principally among the English, and branches of the Church were organized in that land. The message of salvation was also successfully carried into Australia, by John Murdock and Charles W. Wandell; into South Africa, by Elders Jesse Haven, Leonard I. Smith and William Walker; Hawaii, by Elder George Q. Cannon and companions. In China the mission opened by Elders Hosea Stout, James Lewis and Chapman Duncan, was a failure, and Elders Parley P. Pratt and Rufus Allen returned from South America, they being unable, because of political disturbances, to get a foothold there. Elders Addison Pratt, Benjamin F. Grouard, James Brown and others, were banished from the Society Islands, and the native Saints were sentenced to hard labor for holding meetings. Elders Pratt and Grouard, with Noah Rodgers, who died crossing the plains in 1846, had successfully introduced the Gospel in those and other islands of the Pacific in the day of the Prophet Joseph Smith.The Foundation for Future LaborsThese early missionaries laid the foundation for the preaching of the Gospel in many foreign lands, which has been continued since that time with wonderful results. Thousands of honest converts have gladly received the message of salvation, and with the spirit of gathering resting upon them, have come to Zion, as the prophets foretold, with songs of everlasting joy.The Hand-Cart ImmigrationThe early companies arriving in the Salt Lake Valley came with oxen, mules and horses and heavy laden wagons. The people, however, quite generally were under the necessity of walking across the plains by the sides of their wagons. It became apparent that other and cheaper methods would have to be employed to accommodate the increasing immigration. As early as 1851, the First Presidency suggested the use of handcarts as a means of making the journey from Iowa westward. In fact, there were in the Salt Lake Valley at that time some who had crossed the plains in that manner, with comparative comfort and safety, and this had led to the suggestion of general travel in hand-cart companies. It was not until about the year 1856, however, that the idea was impressed upon the foreign Saints, and then after repeated suggestions. When they did take hold of it they entered into the spirit of hand-cart transportation with enthusiasm. Especially was this the case with the members of the Church in the British Isles. With handcarts, the British Saints could make the journey from Liverpool to Salt Lake City for about forty-five dollars, coming by way of Boston or New York to Iowa City, where they were fitted out to cross the plains. To those who were scarcely able to raise means, or who did not care to be indebted to the Perpetual Emigration Fund Company, this was a decided advantage.The First Hand-Cart CompaniesThe first hand-cart companies to cross the plains were led by Edmund Ellsworth and Daniel D. McArthur. Ellsworth’s company, numbering 266 souls, left Iowa City, June 9, 1856. McArthur followed two days later with a company of 220. A third and smaller company of Welsh Saints, under command of Edward Bunker, left on the 23rd. The members of these three companies pushed their hand-carts containing all their worldly possessions, over the plains, the mountains, and through rivers and streams, a distance of about thirteen hundred miles. A few deaths among the aged and infirm occurred on the way, but these companies all arrived in Salt Lake City in good condition and happy to be in Zion. The companies of Ellsworth and McArthur arrived on the 26th of September, having been delayed by the breaking down of hand-carts which were built of unseasoned timber, and therefore could not stand the strain and the excessive heat of the summer sun. They were met and welcomed by the First Presidency and a large concourse of citizens, with a brass band, at the foot of Little Mountain, in Emigration Canyon, and were escorted into the city where they received a royal welcome. These two companies arrived with ninety-six hand-carts, five wagons, twenty-four oxen, four mules, and twenty-five tents. October 2, Captain Edward Bunker’s company arrived without having had serious loss, and were also met with enthusiastic welcome.The Willie and Martin CompaniesTwo other companies with hand-carts were fitted out in the summer of 1856. The members of these companies were mainly from Great Britain and Scandinavia. They arrived in Iowa City, the starting point, near the end of June and in the fore part of July, where they discovered that the tents and hand-carts for their use, were not provided. Consequently they were delayed until these necessary articles could be manufactured, or purchased. The delay was dangerous, for the season was advancing, and the journey across the plains should not have been undertaken as late as the middle of July, when the first company was prepared to start. This company under the command of James G. Willie, left Iowa City, July 15, and Florence [Winter Quarters], Nebraska, on the 19th of August. They were followed by the second belated company, the fifth of the season, under the command of Edward Martin, about two weeks later.The Question of Traveling ConsideredWhile at Florence, the question whether they should pursue their journey from that point, or go into winter quarters, was discussed. The majority were in favor of continuing on the way, although there were dissenting voices, because of the lateness of the season and the dangers the journey entailed.6Nevertheless the decision was reached and they determined to go on rather than remain on the plains through the winter. They fully hoped to reach Salt Lake City before the chilling blasts of winter should overtake them. This was a fatal error, but one, of course, unexpected by most of the companies, for the winter season set in much earlier than usual that year, and was most severe.The Babbitt and Margetts TragediesThe fore part of this hand-cart journey passed pleasantly enough for such a trip, except for the breaking down of carts and feelings of anxiety because of Indian raids. The Cheyennes were on the warpath and had made attacks on a number of preceding immigration trains. In September, while the handcart companies were on the Platte, Almon W. Babbitt, secretary of Utah, and a number of his camp who were in advance were killed. They were on their way to Utah from Washington, with a train of government property. A short time later Thomas Margetts and wife; James Cody, wife and child, who were on their way to England, were killed by the marauding Indians. News of these massacres did not tend to lighten the hearts of the hand-cart immigrants, but it did serve to make them more vigilant. Even then, they were deprived of many of their cattle, which were stolen by the red men.Disasters on the WayNotwithstanding all the difficulties and dangers in their path, these two companies pressed on with all possible speed. In the fore part of their journey, they made favorable daily progress, but as they continued, and the roads became more rough and repairs were constantly necessary, their progress was delayed. Due to the lightness of their hand-carts and the hasty manner in which they were constructed of unseasoned wood, they began to fall to pieces before the companies were well on the journey, and to repair them required time.While they were on the Platte, in the middle of September, the first frosts of the season were encountered, which increased in severity day by day. September 30, Captain Willie’s company arrived at Fort Laramie—five hundred miles east of their destination —and the next day continued on their way. From this point on they encountered the hardest part of their travel, and winter was fast approaching. Their rations were growing less, and restrictions were placed upon them. What was worse, due to the loss of conveyances and the heavy grades they had to climb when they reached the mountains, they had to discard a portion of their burdens. Articles of clothing and bedding had to be left on the way, that progress might be made. Improperly clad and with poor shelter, they were exposed to the piercing winds and bitter cold of the early winter storms. This caused them severe suffering, and many of the more delicate were placed in untimely graves along the way, without proper ceremony and in compelling haste. Under such adverse conditions they were forced to push on, and wait not for anything, for emergency demanded haste, lest the grim and merciless winter embrace them in the grasp of death.The sufferings of the advance company were repeated, but with greater severity, by the one which traveled in the rear. The Martin camp was composed of a larger number of women and children, and the inclement season, augmented by the many other difficulties encountered, caused greater loss of life in their ranks.Extreme Suffering on the SweetwaterOn the Sweetwater, these immigrants encountered extreme winter weather and heavy snows. Death had occurred frequently during these stages of the journey. After one of these severe storms fifteen members of the camp died in one day, while others were severely injured.A Party to the RescueThrough reports from returning missionaries who passed these hand-cart companies on the way, President Brigham Young learned that they were on the plains. Fearing for their safety, he organized relief parties and sent them out with provisions, clothing and bedding to help them to reach the valley. An advance guard of two young men, Joseph A. Young and Stephen Taylor, was sent in a light wagon to inform the weary and stricken travelers that relief was on the way. As these young men approached the hand-cart company led by Captain Willie, they appeared as angels of mercy. “More welcome messengers never came from the courts of glory,” said John Chislett, “than these two young men were to us. They lost no time, after encouraging us all they could to press forward, but sped on further to convey their glad news to Edward Martin and the fifth hand-cart company, who had left Florence about two weeks after us, and who it was feared, were even worse off than we were. As they went from our view, many a hearty ‘God bless you,’ followed them.”“Martin’s Ravine”As the rescuers pressed on their way they discovered the Martin company in a ravine, between the Platte and the Sweetwater. The place has been designated “Martin’s Ravine,” and here the sufferers had made their camp. They had about given up all hope and were ready to succumb to the rigorous and persecuting winter, when word was received that relief was coming. The joy that filled the hearts of the survivors —for death had charged such heavy toll that the ravine was like an overcrowded tomb—is beyond the power of mortal pen to write.The Arrival in the ValleyWith the help of the brethren, and the supplies from the valley, the survivors of these two belated trains arrived in Salt Lake City in November. Captain Willie’s company entered the city on the 9th, and Captain Martin’s three weeks later. Out of Captain Willie’s company of between four and five hundred souls, seventy-seven had perished. Of the Martin company about one-fourth of the five hundred and seventy-six who started found graves along the way.Later Hand-Cart ImmigrationOther companies with hand-carts crossed the plains in subsequent years. And from the Salt Lake Valley missionaries employed hand-carts to help them to their distant fields of labor. Never again, however, was a condition permitted to arise such as that which overtook the companies under Captains Willie and Martin in the fall of 1856.The Passing of Prominent MenDuring the period covered in this chapter, several prominent elders of the Church passed away. Oliver Cowdery, who at the incipiency of the work, stood with the Prophet Joseph Smith as the second elder of the Church, and who, with the Prophet, held the keys of this dispensation, as they were received from holy angels, passed away. He died March 3, 1850, at Richmond, Missouri. Only a few months before his death [See Chap. 41] he returned to the Church after an alienation of several years. Presiding Bishop Newel K. Whitney, who was also among the first to embrace the Gospel, died in Salt Lake City, October 13, 1850. He joined the Church in Kirtland in 1831, and passed through the trying scenes of Ohio, Missouri and Illinois. He was ordained to be the second bishop of the Church, and after the death of Edward Partridge, was sustained as the presiding bishop. In 1848 he led a company of immigrants to the Salt Lake Valley. Two of his sons, Horace K. and Orson K., were members of the pioneer band, but their father remained at Winter Quarters, where his services were required during those trying times. He was succeeded as presiding bishop by Edward Hunter in 1851.March 11, 1854, Willard Richards, second counselor to President Brigham Young, died in Salt Lake City. He was born in Massachusetts, in 1804, and was baptized by Brigham Young, December 31, 1836. The following year he accompanied Elder Heber C. Kimball and others to England and assisted in the opening of that mission. After his companions returned, he remained as one of the presidency of the British Mission, in which capacity he was laboring when the apostles went to that land. Having been called to the apostleship, he was ordained in Preston, England, by President Brigham Young and other members of the council of the apostles, April 14, 1840. He returned to the United States in 1841, and became the private secretary to the Prophet Joseph Smith, and was with him in Carthage prison at the time of the martyrdom. From 1842 until his death he was Church historian and recorder and at the reorganization of the First Presidency, was selected by President Young as his second counselor. In this position he was succeeded by Elder Jedediah M. Grant, and as historian, by Elder George A. Smith.“Uncle” John Smith, the presiding patriarch of the Church, died in Salt Lake City, May 23, 1854. He was a man of tried integrity and had served in the councils of the Church from the time of his baptism until his death. He was among the first of the Prophet’s relatives to receive the truth and through his influence others were converted. He was succeeded in the office of patriarch, by John Smith, eldest son of the Patriarch Hyrum Smith.Elder Orson Spencer, a man of superior education, who served the Church faithfully and well as a missionary for many years, was called to the other side of the veil, October 15, 1855, while at St. Louis. He had presided in the British Mission during one of the critical periods in that land.Jedediah M. Grant, second counselor to President Brigham Young, died in Salt Lake City, December 1, 1856, after a brief illness. He was a young man of forceful character and had been identified with the Church since 1833. He was a member of Zion’s Camp in 1834; was chosen among the first seventies, and in that calling filled a number of successful missions throughout the United States. He passed through the persecutions of Missouri and Illinois, and arrived in the Salt Lake Valley, in charge of the last company to cross the plains in 1847. He was the first mayor of Salt Lake City, and when he was called to be a counselor to President Young, was serving as one of the first council of the seventies. He was succeeded as a counselor in the First Presidency by Elder Daniel H. Wells.The Assassination of Parley P. PrattAnother death, occurring May 13, 1857, was that of Elder Parley P. Pratt of the council of the twelve. In the autumn of 1856, Elder Pratt left Salt Lake City with a company of missionaries, and crossed the plains. That winter he labored in St. Louis, Philadelphia, New York and other cities in the East. In the spring of 1857, he was in Arkansas. While there he attempted to assist a Mrs. Hector H. McLean, who was a member of the Church, to obtain possession of her children, she having separated from her husband because of drunkenness and cruelty. McLean accused Elder Pratt of alienating the affections of his wife and attempting to abduct the children. A trial was held, and Elder Pratt was acquitted of the charge. Shortly afterwards, as he was journeying from Van Buren County where the court was held, intending to join an immigrant company for Utah, he was overtaken by McLean who plunged a bowie knife in his side. After Elder Pratt had fallen from his horse, McLean shot him with a pistol. The assassin was never punished for the foul deed. In this manner died one of the greatest expounders of the latter-day faith, a poet and writer, whose works survive and have done much to bring many to a knowledge of the Gospel. Although their author’s voice has long been stilled, his work yet speaks with convincing power.Notes1.Col. Thomas L. Kane advised the Saints to petition for statehood, rather than for a territorial form of government, pointing out that they would be permitted to govern themselves in a state government, but in a territory they would likely be subject to outside politicians, who would not be in sympathy with them, and perhaps their enemies. The people took his advice, but were not successful in obtaining their desire. Even under territorial regulations they should have been granted self government, through the appointment of officials from their own communities, but this proved to be the exception during the long history of Utah as a territory. And with a few honorable exceptions, the officers sent to them from other parts, were broken down politicians and men to whom political office was tendered as a debt for party service. Many of them were extremely bitter against the Saints, and resorted to falsehood and misrepresentation, in order to bring the majority of the inhabitants of the territory into disrepute at Washington and throughout the nation. Under such conditions conflict was constant and inevitable.2.Deseret is a Book of Mormon term meaning “honey bee.”3.These “lawless acts and seditious tendencies,” evidently had reference to certain remarks made by President Brigham Young, in a discourse in which he said the United States looked on scenes of mobbing, driving, and murdering of Latter-day Saints in Missouri and Illinois, without interference, or taking steps to correct the evil, but by silence gave sanction to such proceedings. Moreover for a rebuke administered to Judge Brocchus, who at a special conference of the Church in September, 1851, was privileged to speak and accused the leaders of the Church of disloyalty, and reflected upon the virtue of the women of the Latter-day Saints.4.Following is a letter from Col. Thomas L. Kane to President Fillmore in defense of Governor Brigham Young:Philadelphia, July 11, 1851.My Dear Sir: I have no wish to evade the responsibility of having vouched for the character of Mr. Brigham Young, of Utah, and his fitness for the station he now occupies. I reiterate without reserve, the statement of his excellent capacity, energy, and integrity, which I made you prior to his appointment. I am willing to say I volunteered to communicate to you facts by which I was convinced of his patriotism, and devotion to the interest of the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate, personal knowledge.If any shadow of evidence can be adduced in support of the charges of your anonymous assailant, the next mail from Utah shall bring you their complete and circumstantial refutation. Meanwhile I am ready to offer this assurance for publication in any form you care to indicate, and challenge contradiction from any respectable authority.I am, Sir, with high respect and esteem, your most obedient servant,Thomas L. Kane.The President.5.Millennial Star15:488.6.While the consideration of this momentous question was being discussed the brethren were advised by Elder Levi Savage, who was returning from a mission to Siam and Ceylon, that such a journey so late in the season should not be undertaken, and it would be better to go into winter quarters and wait until spring. He had been over the route and knew the dangers they would likely encounter, but he was overruled. According to the narrative of this fatal journey given by John Chislett, when Elder Savage was overruled he said: “What I have said I know to be true; but seeing you are to go forward, I will go with you; will help all I can; will work with you, will rest with you, will suffer with you, and if necessary, will die with you. May God in his mercy bless and preserve us.” These were noble sentiments worthy of a place in the archives of time.For a descriptive and comparatively full account of these journeyings of the two belated pioneer companies of hand-carts, the reader is referred to theHistory of Utah, by Orson F. Whitney, vol. 1:547.

Church Activities

1850–1857

When the first settlers arrived in the Salt Lake Valley, they were directed exclusively by Church authority. However, the people realized that civil government must be inaugurated in their several settlements after they were founded. As early as the fall of 1847 some municipal officers were appointed, although no city government was effected at that time. Before leaving Nauvoo, the authorities of the Church had expressed the desire of organizing a civil government under the flag of the United States. While on the plains they wrote to President James K. Polk, under date of August 6, 1846, and “resolved” that as soon as they were settled in the Great Basin they would petition the United States for a territorial government, “bounded on the north by the British, and south by the Mexican dominions, and east and west by the summits of the Rocky and Cascade Mountains.”

In February 1849, a call was issued for a political convention. The people residing within the territory bounded by the Rocky Mountains, the Republic of Mexico, the Sierra Nevada Mountains and the Territory of Oregon, were invited to assemble at Great Salt Lake City, March 5, 1849. On that date a convention was held, and Congress was petitioned to organize the Territory of Deseret.1A constitution was adopted and a provisional government was set up.

Other petitions were also sent to Washington, asking for statehood, but the government was not willing to grant all that the inhabitants of the Great Basin desired. Enemies and bitter apostates lent their aid to defeat the project. In September 1850, Congress passed a bill for the organization of the territory of Utah, which was approved by the President. The people preferred the name “Deseret,”2but gladly accepted what was offered them.

In September 1850, President Millard Fillmore appointed the federal officers for the territory of Utah. Brigham Young was appointed governor, a position he had held in the “Provisional State of Deseret.” Broughton D. Harris, of Vermont, was appointed secretary; Joseph Buffington, of Pennsylvania, chief justice; Perry C. Brocchus, of Alabama, and Zerubbabel Snow of Ohio—the latter a member of the Church— associate justices; Seth M. Blair, attorney; and Joseph L. Heywood, United States marshal. The two latter were residents of Utah. Judge Buffington declined and Lemuel C. Brandebury, of Pennsylvania, was appointed in his stead. In addition to these officers there were three Indian agents. Four of these federal officers were members of the Church. The appointment of President Young as governor, was due to the influence of Colonel Thomas L. Kane, the staunch and faithful friend of the Latter-day Saints.

Three of these officials came to Utah filled with prejudice, and one, at least (Judge Brocchus), hoped that he might be elected to office and represent the territory in Congress. He had no desire to stay in the West. Together with Chief Justice Brandebury and Secretary Harris, he determined to leave again for the East, and preparations were made toward that end. These men complained of the smallness of their salaries, and Governor Young and other citizens petitioned Washington in their behalf. Harris declared “that he had private instructions designed for no eye but his own, to watch every movement and not pay out any funds unless the same should be strictly legal, and according to his own judgment.” When he decided to return to the East he also determined to take with him the funds which he had brought for territorial purposes. An attempt was made to prevent this action by legislative enactment, but he was sustained by the two judges, and carried the funds back to St. Louis, where he deposited them with the assistant treasurer of the United States. It was in September, 1851, when these officials left the territory.

The three run-away officials reported in Washington that they were compelled to leave Utah on account of the lawless acts and seditious tendencies of Brigham Young and the majority of the residents.3They accused Governor Young with a waste of public funds— which they had refused to let him have—and referred to the existence of “polygamy” among the “Mormons.”

Anticipating the accusations of these officials, because of threats made before their departure, Governor Young wrote to President Fillmore, September 29, 1851, setting forth his own course and the true condition in the territory. This letter was augmented by others from Jedediah M. Grant, mayor of Salt Lake City, who was then in the East, and Col. Thomas L. Kane.4Daniel Webster, secretary of state, ordered these officials to return to their posts or resign; so resign they did.

The places of these men were later filled. Lazarus H. Reed, of New York, was appointed chief justice for Utah; Leonidas Shaver, associate justice, and Benjamin G. Ferris, secretary. Secretary Ferris did not remain in the territory very long, but the two justices were respected by the people who held them in high esteem.

In each of the settlements of the Latter-day Saints, before coming to Utah, they had endeavored to publish magazines and periodicals for the benefit of the Saints. In keeping with this custom a small wrought-iron Ramage handpress, was purchased in Philadelphia and brought across the plains by one of the early companies. In 1850, this press was put to use, and the first newspaper published in the Rocky Mountains made its appearance in Salt Lake City. This was theDeseret News,the first number of which was published June 15, 1850, with President Willard Richards as editor. It was a small quarto, issued weekly, and has since grown into one of the influential daily papers in the inter-mountain country.

August 28 and 29, 1852, a special conference was held in Salt Lake City. One hundred and six elders were called to go on missions to various fields, including the countries of Europe, Russia, India, China, South Africa, Australia, Hawaii, and other islands of the sea, as well as the states of the Union. On the second day the first public announcement of the doctrine of plural marriage was declared. The revelation given to the Prophet Joseph Smith, dealing with the new and everlasting covenant and including the doctrine of marriage for eternity and “plural wives,” was read. Elder Orson Pratt delivered the first public discourse on this principle, dealing with the subject from a scriptural standpoint. He emphasized the fact that the practice of plural marriage among the Latter-day Saints was not to “gratify the carnal lusts and feelings of man,” but was to be practiced in all holiness. Moreover, that there was but one who held the keys of this power, and there were “bounds and restrictions” which the Lord had set, and all who obeyed this law should be in harmony with the law, receiving the sanction of the one who held the keys. Following the discourse of Elder Orson Pratt, President Brigham Young made some remarks dealing with the history of the revelation.

In February, 1853, ground was broken for the foundation of the Salt Lake Temple. Wednesday, April 6, the corner stones were laid with solemn and impressive ceremonies. This was the beginning of the most costly and imposing temple yet to be erected by the Church, and was to take forty years in the building. Other temples had been built, but the Saints had not been granted the privilege of enjoying blessings in them for any length of time. In this far western country, they hoped to build undisturbed, and have the opportunity of receiving their own blessings therein and also labor for their dead. It was at first proposed to build the temple of sandstone from Red Butte Canyon, and a wooden track was laid from the city to the canyon for the purpose of hauling the rock. It was finally decided to build of granite, which was found in abundance in Little Cottonwood Canyon, some eighteen or twenty miles south-east of the city.

On the morning of April 6, 1853, thousands of Latter-day Saints assembled in conference. President Young made a few introductory remarks saying that in a few years “we may have a place sufficiently large to accommodate the Saints, although, twenty-three years ago, the Church was organized with only six members.” The choir sang and prayer was offered by Elder John Taylor. The procession then formed and moved to the foundation of the temple. The general authorities of the Church and the authorities of the Salt Lake Stake, took their places around the foundation and the ceremonies of laying the corner stones proceeded.

The First Presidency, with John Smith the patriarch laid the first or south-east corner stone, according to the pattern given by the Prophet Joseph Smith. Following this ceremony President Young delivered an oration, and near the close he said:

“We dedicate the south-east corner stone of the temple to the Most High God. May it remain in peace till it has done its work, and until He who has inspired our hearts to fulfil the prophecies of his holy prophets, that the house of the Lord should be reared in the ‘tops of the mountains’ shall be satisfied, and say it is enough.”

“We dedicate the south-east corner stone of the temple to the Most High God. May it remain in peace till it has done its work, and until He who has inspired our hearts to fulfil the prophecies of his holy prophets, that the house of the Lord should be reared in the ‘tops of the mountains’ shall be satisfied, and say it is enough.”

President Kimball then offered the prayer of dedication, and the assembly gathered at the south-west corner stone, which was laid by the Presiding Bishopric, followed by an oration by Bishop Edward Hunter, and a prayer of dedication by Bishop Alfred Cordon. The north-west corner stone was laid by the presidency of the high priests, and President John Young of that quorum, delivered the oration. Elder George B. Wallace offered the prayer of dedication. The last, or north-east corner stone, was laid by the council of the twelve. Elder Parley P. Pratt delivered an oration and the prayer of dedication was offered by Elder Orson Hyde.

After benedictory remarks by President Young, the procession returned to the Tabernacle and were dismissed.

In the afternoon service of that day, President Young spoke at length in relation to temple building. In the course of his remarks he said:

“I scarcely ever say much about revelations, or visions, but suffice it to say, five years ago last July [1847], I was here and saw in the spirit the temple not ten feet from where we have laid the chief corner stone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I never looked upon that ground, but the vision of it was there. I see it as plainly as if it was in reality before me. Wait until it is done. I will say, however, that it will have six towers, to begin with, instead of one. Now do not any of you apostatize because it will have six towers, and Joseph only built one. It is easier for us to build sixteen, than it was for him to build one. The time will come when there will be one in the center of temples we shall build, and on the top, groves and fish ponds.”5

“I scarcely ever say much about revelations, or visions, but suffice it to say, five years ago last July [1847], I was here and saw in the spirit the temple not ten feet from where we have laid the chief corner stone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I never looked upon that ground, but the vision of it was there. I see it as plainly as if it was in reality before me. Wait until it is done. I will say, however, that it will have six towers, to begin with, instead of one. Now do not any of you apostatize because it will have six towers, and Joseph only built one. It is easier for us to build sixteen, than it was for him to build one. The time will come when there will be one in the center of temples we shall build, and on the top, groves and fish ponds.”5

The missionaries sent out to various parts of the earth in 1849 and succeeding years, met with varied success. The Church membership in the British Mission, before heavy emigration set in, was about twenty-eight thousand souls. Outside of Great Britain perhaps the greatest success in any foreign field fell to the lot of Erastus Snow and his companions, who introduced the Gospel in Scandinavia. Many branches were raised up, especially in Denmark, where Elders Snow, Peter O. Hansen, George P. Dykes and John E. Forsgren were laboring. Elder Forsgren carried the Gospel into Sweden and, later (1851) Hans F. Petersen and Hans Peter Jensen, to Norway. In each of these countries the elders were successful, although little headway was made in Sweden until 1853, Elder Forsgren having been banished soon after his arrival there. In Denmark, persecution raged, and several of the elders were brutally treated, while in Norway they were cast into prison. Elders John Taylor and companions in France were able to make some converts, but found it to be a hard field. Elders Lorenzo Snow, Joseph Toronto and Thomas B. H. Stenhouse, in Italy, found conditions similar to those the elders encountered in France. Meeting with no success in Genoa, they moved to the Protestant valleys of Piedmont, where a few were baptized. Finally Elder Stenhouse was sent into Switzerland to open the door for the Gospel there, where many were waiting to embrace the truth. The elders in India made a number of converts, but principally among the English, and branches of the Church were organized in that land. The message of salvation was also successfully carried into Australia, by John Murdock and Charles W. Wandell; into South Africa, by Elders Jesse Haven, Leonard I. Smith and William Walker; Hawaii, by Elder George Q. Cannon and companions. In China the mission opened by Elders Hosea Stout, James Lewis and Chapman Duncan, was a failure, and Elders Parley P. Pratt and Rufus Allen returned from South America, they being unable, because of political disturbances, to get a foothold there. Elders Addison Pratt, Benjamin F. Grouard, James Brown and others, were banished from the Society Islands, and the native Saints were sentenced to hard labor for holding meetings. Elders Pratt and Grouard, with Noah Rodgers, who died crossing the plains in 1846, had successfully introduced the Gospel in those and other islands of the Pacific in the day of the Prophet Joseph Smith.

These early missionaries laid the foundation for the preaching of the Gospel in many foreign lands, which has been continued since that time with wonderful results. Thousands of honest converts have gladly received the message of salvation, and with the spirit of gathering resting upon them, have come to Zion, as the prophets foretold, with songs of everlasting joy.

The early companies arriving in the Salt Lake Valley came with oxen, mules and horses and heavy laden wagons. The people, however, quite generally were under the necessity of walking across the plains by the sides of their wagons. It became apparent that other and cheaper methods would have to be employed to accommodate the increasing immigration. As early as 1851, the First Presidency suggested the use of handcarts as a means of making the journey from Iowa westward. In fact, there were in the Salt Lake Valley at that time some who had crossed the plains in that manner, with comparative comfort and safety, and this had led to the suggestion of general travel in hand-cart companies. It was not until about the year 1856, however, that the idea was impressed upon the foreign Saints, and then after repeated suggestions. When they did take hold of it they entered into the spirit of hand-cart transportation with enthusiasm. Especially was this the case with the members of the Church in the British Isles. With handcarts, the British Saints could make the journey from Liverpool to Salt Lake City for about forty-five dollars, coming by way of Boston or New York to Iowa City, where they were fitted out to cross the plains. To those who were scarcely able to raise means, or who did not care to be indebted to the Perpetual Emigration Fund Company, this was a decided advantage.

The first hand-cart companies to cross the plains were led by Edmund Ellsworth and Daniel D. McArthur. Ellsworth’s company, numbering 266 souls, left Iowa City, June 9, 1856. McArthur followed two days later with a company of 220. A third and smaller company of Welsh Saints, under command of Edward Bunker, left on the 23rd. The members of these three companies pushed their hand-carts containing all their worldly possessions, over the plains, the mountains, and through rivers and streams, a distance of about thirteen hundred miles. A few deaths among the aged and infirm occurred on the way, but these companies all arrived in Salt Lake City in good condition and happy to be in Zion. The companies of Ellsworth and McArthur arrived on the 26th of September, having been delayed by the breaking down of hand-carts which were built of unseasoned timber, and therefore could not stand the strain and the excessive heat of the summer sun. They were met and welcomed by the First Presidency and a large concourse of citizens, with a brass band, at the foot of Little Mountain, in Emigration Canyon, and were escorted into the city where they received a royal welcome. These two companies arrived with ninety-six hand-carts, five wagons, twenty-four oxen, four mules, and twenty-five tents. October 2, Captain Edward Bunker’s company arrived without having had serious loss, and were also met with enthusiastic welcome.

Two other companies with hand-carts were fitted out in the summer of 1856. The members of these companies were mainly from Great Britain and Scandinavia. They arrived in Iowa City, the starting point, near the end of June and in the fore part of July, where they discovered that the tents and hand-carts for their use, were not provided. Consequently they were delayed until these necessary articles could be manufactured, or purchased. The delay was dangerous, for the season was advancing, and the journey across the plains should not have been undertaken as late as the middle of July, when the first company was prepared to start. This company under the command of James G. Willie, left Iowa City, July 15, and Florence [Winter Quarters], Nebraska, on the 19th of August. They were followed by the second belated company, the fifth of the season, under the command of Edward Martin, about two weeks later.

While at Florence, the question whether they should pursue their journey from that point, or go into winter quarters, was discussed. The majority were in favor of continuing on the way, although there were dissenting voices, because of the lateness of the season and the dangers the journey entailed.6Nevertheless the decision was reached and they determined to go on rather than remain on the plains through the winter. They fully hoped to reach Salt Lake City before the chilling blasts of winter should overtake them. This was a fatal error, but one, of course, unexpected by most of the companies, for the winter season set in much earlier than usual that year, and was most severe.

The fore part of this hand-cart journey passed pleasantly enough for such a trip, except for the breaking down of carts and feelings of anxiety because of Indian raids. The Cheyennes were on the warpath and had made attacks on a number of preceding immigration trains. In September, while the handcart companies were on the Platte, Almon W. Babbitt, secretary of Utah, and a number of his camp who were in advance were killed. They were on their way to Utah from Washington, with a train of government property. A short time later Thomas Margetts and wife; James Cody, wife and child, who were on their way to England, were killed by the marauding Indians. News of these massacres did not tend to lighten the hearts of the hand-cart immigrants, but it did serve to make them more vigilant. Even then, they were deprived of many of their cattle, which were stolen by the red men.

Notwithstanding all the difficulties and dangers in their path, these two companies pressed on with all possible speed. In the fore part of their journey, they made favorable daily progress, but as they continued, and the roads became more rough and repairs were constantly necessary, their progress was delayed. Due to the lightness of their hand-carts and the hasty manner in which they were constructed of unseasoned wood, they began to fall to pieces before the companies were well on the journey, and to repair them required time.

While they were on the Platte, in the middle of September, the first frosts of the season were encountered, which increased in severity day by day. September 30, Captain Willie’s company arrived at Fort Laramie—five hundred miles east of their destination —and the next day continued on their way. From this point on they encountered the hardest part of their travel, and winter was fast approaching. Their rations were growing less, and restrictions were placed upon them. What was worse, due to the loss of conveyances and the heavy grades they had to climb when they reached the mountains, they had to discard a portion of their burdens. Articles of clothing and bedding had to be left on the way, that progress might be made. Improperly clad and with poor shelter, they were exposed to the piercing winds and bitter cold of the early winter storms. This caused them severe suffering, and many of the more delicate were placed in untimely graves along the way, without proper ceremony and in compelling haste. Under such adverse conditions they were forced to push on, and wait not for anything, for emergency demanded haste, lest the grim and merciless winter embrace them in the grasp of death.

The sufferings of the advance company were repeated, but with greater severity, by the one which traveled in the rear. The Martin camp was composed of a larger number of women and children, and the inclement season, augmented by the many other difficulties encountered, caused greater loss of life in their ranks.

On the Sweetwater, these immigrants encountered extreme winter weather and heavy snows. Death had occurred frequently during these stages of the journey. After one of these severe storms fifteen members of the camp died in one day, while others were severely injured.

Through reports from returning missionaries who passed these hand-cart companies on the way, President Brigham Young learned that they were on the plains. Fearing for their safety, he organized relief parties and sent them out with provisions, clothing and bedding to help them to reach the valley. An advance guard of two young men, Joseph A. Young and Stephen Taylor, was sent in a light wagon to inform the weary and stricken travelers that relief was on the way. As these young men approached the hand-cart company led by Captain Willie, they appeared as angels of mercy. “More welcome messengers never came from the courts of glory,” said John Chislett, “than these two young men were to us. They lost no time, after encouraging us all they could to press forward, but sped on further to convey their glad news to Edward Martin and the fifth hand-cart company, who had left Florence about two weeks after us, and who it was feared, were even worse off than we were. As they went from our view, many a hearty ‘God bless you,’ followed them.”

As the rescuers pressed on their way they discovered the Martin company in a ravine, between the Platte and the Sweetwater. The place has been designated “Martin’s Ravine,” and here the sufferers had made their camp. They had about given up all hope and were ready to succumb to the rigorous and persecuting winter, when word was received that relief was coming. The joy that filled the hearts of the survivors —for death had charged such heavy toll that the ravine was like an overcrowded tomb—is beyond the power of mortal pen to write.

With the help of the brethren, and the supplies from the valley, the survivors of these two belated trains arrived in Salt Lake City in November. Captain Willie’s company entered the city on the 9th, and Captain Martin’s three weeks later. Out of Captain Willie’s company of between four and five hundred souls, seventy-seven had perished. Of the Martin company about one-fourth of the five hundred and seventy-six who started found graves along the way.

Other companies with hand-carts crossed the plains in subsequent years. And from the Salt Lake Valley missionaries employed hand-carts to help them to their distant fields of labor. Never again, however, was a condition permitted to arise such as that which overtook the companies under Captains Willie and Martin in the fall of 1856.

During the period covered in this chapter, several prominent elders of the Church passed away. Oliver Cowdery, who at the incipiency of the work, stood with the Prophet Joseph Smith as the second elder of the Church, and who, with the Prophet, held the keys of this dispensation, as they were received from holy angels, passed away. He died March 3, 1850, at Richmond, Missouri. Only a few months before his death [See Chap. 41] he returned to the Church after an alienation of several years. Presiding Bishop Newel K. Whitney, who was also among the first to embrace the Gospel, died in Salt Lake City, October 13, 1850. He joined the Church in Kirtland in 1831, and passed through the trying scenes of Ohio, Missouri and Illinois. He was ordained to be the second bishop of the Church, and after the death of Edward Partridge, was sustained as the presiding bishop. In 1848 he led a company of immigrants to the Salt Lake Valley. Two of his sons, Horace K. and Orson K., were members of the pioneer band, but their father remained at Winter Quarters, where his services were required during those trying times. He was succeeded as presiding bishop by Edward Hunter in 1851.

March 11, 1854, Willard Richards, second counselor to President Brigham Young, died in Salt Lake City. He was born in Massachusetts, in 1804, and was baptized by Brigham Young, December 31, 1836. The following year he accompanied Elder Heber C. Kimball and others to England and assisted in the opening of that mission. After his companions returned, he remained as one of the presidency of the British Mission, in which capacity he was laboring when the apostles went to that land. Having been called to the apostleship, he was ordained in Preston, England, by President Brigham Young and other members of the council of the apostles, April 14, 1840. He returned to the United States in 1841, and became the private secretary to the Prophet Joseph Smith, and was with him in Carthage prison at the time of the martyrdom. From 1842 until his death he was Church historian and recorder and at the reorganization of the First Presidency, was selected by President Young as his second counselor. In this position he was succeeded by Elder Jedediah M. Grant, and as historian, by Elder George A. Smith.

“Uncle” John Smith, the presiding patriarch of the Church, died in Salt Lake City, May 23, 1854. He was a man of tried integrity and had served in the councils of the Church from the time of his baptism until his death. He was among the first of the Prophet’s relatives to receive the truth and through his influence others were converted. He was succeeded in the office of patriarch, by John Smith, eldest son of the Patriarch Hyrum Smith.

Elder Orson Spencer, a man of superior education, who served the Church faithfully and well as a missionary for many years, was called to the other side of the veil, October 15, 1855, while at St. Louis. He had presided in the British Mission during one of the critical periods in that land.

Jedediah M. Grant, second counselor to President Brigham Young, died in Salt Lake City, December 1, 1856, after a brief illness. He was a young man of forceful character and had been identified with the Church since 1833. He was a member of Zion’s Camp in 1834; was chosen among the first seventies, and in that calling filled a number of successful missions throughout the United States. He passed through the persecutions of Missouri and Illinois, and arrived in the Salt Lake Valley, in charge of the last company to cross the plains in 1847. He was the first mayor of Salt Lake City, and when he was called to be a counselor to President Young, was serving as one of the first council of the seventies. He was succeeded as a counselor in the First Presidency by Elder Daniel H. Wells.

Another death, occurring May 13, 1857, was that of Elder Parley P. Pratt of the council of the twelve. In the autumn of 1856, Elder Pratt left Salt Lake City with a company of missionaries, and crossed the plains. That winter he labored in St. Louis, Philadelphia, New York and other cities in the East. In the spring of 1857, he was in Arkansas. While there he attempted to assist a Mrs. Hector H. McLean, who was a member of the Church, to obtain possession of her children, she having separated from her husband because of drunkenness and cruelty. McLean accused Elder Pratt of alienating the affections of his wife and attempting to abduct the children. A trial was held, and Elder Pratt was acquitted of the charge. Shortly afterwards, as he was journeying from Van Buren County where the court was held, intending to join an immigrant company for Utah, he was overtaken by McLean who plunged a bowie knife in his side. After Elder Pratt had fallen from his horse, McLean shot him with a pistol. The assassin was never punished for the foul deed. In this manner died one of the greatest expounders of the latter-day faith, a poet and writer, whose works survive and have done much to bring many to a knowledge of the Gospel. Although their author’s voice has long been stilled, his work yet speaks with convincing power.

1.Col. Thomas L. Kane advised the Saints to petition for statehood, rather than for a territorial form of government, pointing out that they would be permitted to govern themselves in a state government, but in a territory they would likely be subject to outside politicians, who would not be in sympathy with them, and perhaps their enemies. The people took his advice, but were not successful in obtaining their desire. Even under territorial regulations they should have been granted self government, through the appointment of officials from their own communities, but this proved to be the exception during the long history of Utah as a territory. And with a few honorable exceptions, the officers sent to them from other parts, were broken down politicians and men to whom political office was tendered as a debt for party service. Many of them were extremely bitter against the Saints, and resorted to falsehood and misrepresentation, in order to bring the majority of the inhabitants of the territory into disrepute at Washington and throughout the nation. Under such conditions conflict was constant and inevitable.

2.Deseret is a Book of Mormon term meaning “honey bee.”

3.These “lawless acts and seditious tendencies,” evidently had reference to certain remarks made by President Brigham Young, in a discourse in which he said the United States looked on scenes of mobbing, driving, and murdering of Latter-day Saints in Missouri and Illinois, without interference, or taking steps to correct the evil, but by silence gave sanction to such proceedings. Moreover for a rebuke administered to Judge Brocchus, who at a special conference of the Church in September, 1851, was privileged to speak and accused the leaders of the Church of disloyalty, and reflected upon the virtue of the women of the Latter-day Saints.

4.Following is a letter from Col. Thomas L. Kane to President Fillmore in defense of Governor Brigham Young:Philadelphia, July 11, 1851.My Dear Sir: I have no wish to evade the responsibility of having vouched for the character of Mr. Brigham Young, of Utah, and his fitness for the station he now occupies. I reiterate without reserve, the statement of his excellent capacity, energy, and integrity, which I made you prior to his appointment. I am willing to say I volunteered to communicate to you facts by which I was convinced of his patriotism, and devotion to the interest of the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate, personal knowledge.If any shadow of evidence can be adduced in support of the charges of your anonymous assailant, the next mail from Utah shall bring you their complete and circumstantial refutation. Meanwhile I am ready to offer this assurance for publication in any form you care to indicate, and challenge contradiction from any respectable authority.I am, Sir, with high respect and esteem, your most obedient servant,Thomas L. Kane.The President.

4.Following is a letter from Col. Thomas L. Kane to President Fillmore in defense of Governor Brigham Young:

Philadelphia, July 11, 1851.

Philadelphia, July 11, 1851.

My Dear Sir: I have no wish to evade the responsibility of having vouched for the character of Mr. Brigham Young, of Utah, and his fitness for the station he now occupies. I reiterate without reserve, the statement of his excellent capacity, energy, and integrity, which I made you prior to his appointment. I am willing to say I volunteered to communicate to you facts by which I was convinced of his patriotism, and devotion to the interest of the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate, personal knowledge.

My Dear Sir: I have no wish to evade the responsibility of having vouched for the character of Mr. Brigham Young, of Utah, and his fitness for the station he now occupies. I reiterate without reserve, the statement of his excellent capacity, energy, and integrity, which I made you prior to his appointment. I am willing to say I volunteered to communicate to you facts by which I was convinced of his patriotism, and devotion to the interest of the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate, personal knowledge.

If any shadow of evidence can be adduced in support of the charges of your anonymous assailant, the next mail from Utah shall bring you their complete and circumstantial refutation. Meanwhile I am ready to offer this assurance for publication in any form you care to indicate, and challenge contradiction from any respectable authority.

If any shadow of evidence can be adduced in support of the charges of your anonymous assailant, the next mail from Utah shall bring you their complete and circumstantial refutation. Meanwhile I am ready to offer this assurance for publication in any form you care to indicate, and challenge contradiction from any respectable authority.

I am, Sir, with high respect and esteem, your most obedient servant,

I am, Sir, with high respect and esteem, your most obedient servant,

Thomas L. Kane.

Thomas L. Kane.

The President.

The President.

5.Millennial Star15:488.

6.While the consideration of this momentous question was being discussed the brethren were advised by Elder Levi Savage, who was returning from a mission to Siam and Ceylon, that such a journey so late in the season should not be undertaken, and it would be better to go into winter quarters and wait until spring. He had been over the route and knew the dangers they would likely encounter, but he was overruled. According to the narrative of this fatal journey given by John Chislett, when Elder Savage was overruled he said: “What I have said I know to be true; but seeing you are to go forward, I will go with you; will help all I can; will work with you, will rest with you, will suffer with you, and if necessary, will die with you. May God in his mercy bless and preserve us.” These were noble sentiments worthy of a place in the archives of time.For a descriptive and comparatively full account of these journeyings of the two belated pioneer companies of hand-carts, the reader is referred to theHistory of Utah, by Orson F. Whitney, vol. 1:547.

6.While the consideration of this momentous question was being discussed the brethren were advised by Elder Levi Savage, who was returning from a mission to Siam and Ceylon, that such a journey so late in the season should not be undertaken, and it would be better to go into winter quarters and wait until spring. He had been over the route and knew the dangers they would likely encounter, but he was overruled. According to the narrative of this fatal journey given by John Chislett, when Elder Savage was overruled he said: “What I have said I know to be true; but seeing you are to go forward, I will go with you; will help all I can; will work with you, will rest with you, will suffer with you, and if necessary, will die with you. May God in his mercy bless and preserve us.” These were noble sentiments worthy of a place in the archives of time.

For a descriptive and comparatively full account of these journeyings of the two belated pioneer companies of hand-carts, the reader is referred to theHistory of Utah, by Orson F. Whitney, vol. 1:547.

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