Phrenological Chart of Elder Heber C. Kimball; by A. Crane, M. D., Professor of Phrenology.
Amativeness.—10, large. Extreme susceptibility; passionately fond of the company of the other sex.
Philoprogenitiveness.—7, full. Interested in the happiness of children; fond of their company.
Inhabitiveness.—4, medium or small. Somewhat indifferent to places as such; easily changes location.
Adhesiveness.—8, f. Solicitous for the happiness of friends, and ardent attachments to the other sex.
Combativeness.—7, f. Great powers of exertion and sustaining under opposition and difficulties.
Destructiveness.—6, m. Ability to control the passions, and is not disposed to extreme measures.
Secretiveness.—9, l. Great propensity and ability to conceal feelings, plans, etc.
Acquisitiveness.—6, m. Freeness to spend money; love of it chiefly for its uses and what it will buy.
Alimentativeness.—7, f. A good appetite, but not excessive; partiality for a variety of rich, hearty dishes.
Vitativeness.—6, m. or s. Indifferent to life; views the approach of death without fear.
Cautiousness.—8, f. Provision against prospective dangers and ills, without hesitation or irresolution.
Approbativeness.—10, l. Ambition for distinction; sense of character; sensibility to reproach, fear of scandal.
Self-esteem.—9, l. High-mindedness, independence, self-confidence, dignity, aspiration for greatness.
Concentrativeness.—7, f. Can dwell on a subject without fatigue, and control the imagination.
Benevolence.—9, l. Kindness, goodness, tenderness, sympathy.
Veneration.—8, f. Religion, without great awe or enthusiasm; reasonable deference to superiority.
Firmness.—10, l. Stability and decision of character and purpose.
Conscientiousness.—9, l. High regard for duty, integrity, moral principle, justice, obligation, truth, etc.
Hope.—7, f. Reasonable hopes, a fine flow of spirits; anticipation of what is to be realized.
Marvelousness.—7, f. Openness to conviction without blind credulity; tolerable good degree of faith.
Imitation.—10, f. A disposition and respectable ability to imitate, but not to mimic, or to act out.
Prepossession.—7, l. or f. Attached to certain notions; not disposed to change them, etc.
Ideality.—10, l. Lively imagination; fancy, taste love of poetry, elegance, eloquence, excellence, etc.
Admonition.—7, f. or m. Desirous to know what others are doing; ready to counsel, and give hints of a fault or duty, etc.
Constructiveness.—9, l. Great mechanical ingenuity, talent and skill.
Tune.—9, v. l. or l. Great musical taste and talent; conception of melody.
Time.—4, s. or v. s. Forgetfulness of dates, ages, appointments, day of the month, etc.
Locality.—11, v. l. or l. Great memory of places and position.
Eventuality.—10, l. Retentive memory of events and particulars.
Individuality.—8, f. With very large causality, and comparison, great observation, with deep thought, etc.
Form.—8, f. Cognizance, and distinct recollection of shapes.
Size.—5, m. s. or v. s. Inaccurate measurement of magnitude, distance, etc.
Weight.—11, v. l., l. or f. Knowledge of gravitation, momentum, etc.
Color.—9, f. or m. Moderate skill in judging of colors, comparing and arranging them.
Language.—7, f. Freedom of expression, without fluency or verbosity; no great loquacity.
Order.—9, l. Love of arrangement, everything in its particular place.
Number.—8, f. Respectable aptness in arithmetical calculations, without extraordinary talent.
Mirthfulness.—10, l. Wit, fun, mirth, perception and love of the ludicrous.
Causality.—9, l. Ability to think and reason clearly, and perceive the relations of cause and effect.
Comparison.—10, l. A discrimination; power of illustration; ability to perceive and apply analogies.
This chart is not only worth preserving as a curiosity, but it is, in many respects, an excellent index of Heber's character and idiosyncrasies.
A startling innovation, a test designed to try, as never before, the faith and integrity of God's people now came upon them. Not in the shape of fire and sword, nor toilsome pilgrimage, nor pestilence, nor wealth, nor poverty. Ah! no; something far different from these, and far more difficult to bear.
A grand and glorious principle had been revealed, and for years had slumbered in the breast of God's Prophet, awaiting the time when, with safety to himself and the Church, it might be confided to the sacred keeping of a chosen few. That time had now come. An angel with a flaming sword descended from the courts of glory and, confronting the Prophet, commanded him in the name of the Lord to establish the principle so long concealed from the knowledge of the Saints and of the world.
That principle was the law of celestial or plural marriage!
Well knew the youthful Prophet the danger of his task. Well knew he the peril and penalty of disobedience. Fearing God, not man, he bowed to the inevitable, and laid his life—aye, was it not so?—upon the altar of duty and devotion.
Among those to whom Joseph confided this great secret, even before it was committed to writing, was his bosom friend, Heber C. Kimball. Well knowing the integrity of his heart, so many times tested and found true, he felt that he ran no risk in opening to Heber's eyes the treasured mysteries of his mighty soul.
But why careful, among so many friends, to select only a few as the recipients of such a favor? Would not the Saints have died to a man in defense of their Prophet—God's seer and revelator? Alas, none knew so well as Joseph the frailty of man, the inherent weakness and wickedness of the human heart.
"Many men," said he, "will say, 'I will never forsake you, but will stand by you at all times.' But the moment you teach them some of the mysteries of the kingdom of God that are retained in the heavens, and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death.
"It was this same principle that crucified the Lord Jesus Christ, and will cause the people to kill the Prophets in this generation."
What! would even the Saints have so done? Did not some of those whowereSaints then, so do?
Had not Joseph said many times—are not men now living who heard him say: "Would to God, brethren, I could tell you who I am! Would to God I could tell you what I know! But you would call it blasphemy, and there are men upon this stand who would want to take my life."
"If the Church," said he, "knew all the commandments, one half they would reject through prejudice and ignorance."
No wonder, then, that he should choose his confidants; for their sakes no less than his own. For these also are Joseph's words:
"When God offers a blessing, or knowledge to a man, and he refuses to receive it, he will be damned."
Revelation is ever the iconoclast of tradition; and such is the bigotry of man, his natural hatred of the new and strange, as opposed to his personal interests or private views, that the very lives of those whose mission is to introduce and establish new doctrines, though designed as a blessing to humanity, are ever in danger from those whose traditions would thus be uprooted and destroyed.
Joseph was not a coward; it was he who said that a coward could not be saved in the kingdom of God; but neither was he lacking in caution, especially when warned of the Lord of the necessity for its exercise. Therefore, was he now revealing, to a chosen few, whom God had prepared to receive what he should tell them, one of the grand principles of the everlasting Gospel, "unlawful to be uttered" to the multitude, yet one day to be thundered from the house-tops in the ears of all living, with many other mighty truths locked in the treasure house of future time, of which eternity still holds the key.
Before he would trust even Heber with the full secret, however, he put him to a test which few men would have been able to bear.
It was no less than a requirement for him to surrender his wife, his beloved Vilate, and give her to Joseph in marriage!
The astounding revelation well-nigh paralyzed him. He could hardly believe he had heard aright. Yet Joseph was solemnly in earnest. His next impulse was to spurn the proposition, and perhaps at that terrible moment a vague suspicion of the Prophet's motive and the divinity of the revelation, shot like a poisoned arrow through his soul.
But only for a moment, if at all, was such a thought, such a suspicion entertained. He knew Joseph too well, as a man, a friend, a brother, a servant of God, to doubt his truth or the divine origin of the behest he had made. No; Joseph was God's Prophet, His mouth-piece and oracle, and so long as he was so, his words were as the words of the Eternal One to Heber C. Kimball. His heart-strings might be torn, his feelings crucified and sawn asunder, but so long as his faith in God and the Priesthood remained, heaven helping him, he would try and do as he was told. Such, now, was his superhuman resolve.
Three days he fasted and wept and prayed. Then, with a broken and a bleeding heart, but with soul self-mastered for the sacrifice, he led his darling wife to the Prophet's house and presented her to Joseph.
It was enough—the heavens accepted the sacrifice. The will for the deed was taken, and "accounted unto him for righteousness." Joseph wept at this proof of devotion, and embracing Heber told him that was all that the Lord required. He had proved him, as a child of Abraham, that he would "do the works of Abraham," holding back nothing, but laying all upon the altar for God's glory.
The Prophet joined the hands of the heroic and devoted pair, and then and there, by virtue of the sealing power and authority of the Holy Priesthood, Heber and Vilate Kimball were made husband and wife for all eternity.
Heber's crucial test was in part over. Vilate's trial was yet to come. The principle of celestial marriage was now known to them, so far as their own eternal covenant was concerned, but the doctrine of plurality of wives which it involves, was yet to be revealed. How Heber and Vilate received and embraced this feature of the principle is thus tenderly told by their daughter Helen:
"My mother often told me that she could not doubt the plural order of marriage was of God, for the Lord had revealed it to her in answer to prayer.
"In Nauvoo, shortly after his return from England, my father, among others of his brethren, was taught the plural wife doctrine, and was told by Joseph, the Prophet, three times, to go and take a certain woman as his wife; but not till he commanded him in the name of the Lord did he obey. At the same time Joseph told him not to divulge this secret, not even to my mother, for fear that she would not receive it; for his life was in constant jeopardy, not only from outside influences and enemies, who were seeking some plea to take him back to Missouri, but from false brethren who had crept like snakes into his bosom and then betrayed him.
"My father realized the situation fully, and the love and reverence he bore for the Prophet were so great that he would sooner have laid down his life than have betrayed him. This was one of the greatest tests of his faith he had ever experienced. The thought of deceiving the kind and faithful wife of his youth, whom he loved with all his heart, and who with him had borne so patiently their separations, and all the trials and sacrifices they had been called to endure, was more than he felt able to bear.
"He realized not only the addition of trouble and perplexity that such a step must bring upon him, but his sorrow and misery were increased by the thought of my mother hearing of it from some other source, which would no doubt separate them, and he shrank from the thought of such a thing, or of causing her any unhappiness. Finally he was so tried that he went to Joseph and told him how he felt—that he was fearful if he took such a step he could not stand, but would be overcome. The Prophet, full of sympathy for him, went and inquired of the Lord; His answer was, 'Tell him to go and do as he has been commanded, and if I see that there is any danger of his apostatizing. I will take him to myself.'
"The fact that he had to be commanded three times to do this thing shows that the trial must have been extraordinary, for he was a man who, from the first, had yielded implicit obedience to every requirement of the Prophet.
"When first hearing the principle taught, believing that he would be called upon to enter into it, he had thought of two elderly ladies named Pitkin, great friends of my mother's, who, he believed, would cause her little, if any, unhappiness. But the woman he was commanded to take was an English lady named Sarah Noon, nearer my mother's age, who came over with the company of Saints in the same ship in which father and Brother Brigham returned from Europe. She had been married and was the mother of two little girls, but left her husband on account of his drunken and dissolute habits. Father was told to take her as his wife and provide for her and her children, and he did so.[A]
[Footnote A: Heber was told by Joseph that if he did not do this he would lose his Apostleship and be damned.]
"My mother had noticed a change in his manner and appearance, and when she inquired the cause, he tried to evade her questions. At last he promised he would tell her after a while, if she would only wait. This trouble so worked upon his mind that his anxious and haggard looks betrayed him daily and hourly, and finally his misery became so unbearable that it was impossible to control his feelings. He became sick in body, but his mental wretchedness was too great to allow of his retiring, and he would walk the floor till nearly morning, and some times the agony of his mind was so terrible that he would wring his hands and weep like a child, and beseech the Lord to be merciful and reveal to her this principle, for he himself could not break his vow of secrecy.
"The anguish of their hearts was indescribable, and when she found it was useless to beseech him longer, she retired to her room and bowed before the Lord and poured out her soul in prayer to Him who hath said: 'If any lack wisdom let him ask of God, who giveth to all men liberally and upbraideth not.' My father's heart was raised at the same time in supplication. While pleading as one would plead for life, the vision of her mind was opened, and, as darkness flees before the morning sun, so did her sorrow and the groveling things of earth vanish away.
"Before her was illustrated the order of celestial marriage, in all its beauty and glory, together with the great exaltation and honor it would confer upon her in that immortal and celestial sphere, if she would accept it and stand in her place by her husband's side. She also saw the woman he had taken to wife, and contemplated with joy the vast and boundless love and union which this order would bring about, as well as the increase of her husband's kingdoms, and the power and glory extending throughout the eternities, worlds without end.
"With a countenance beaming with joy, for she was filled with the Spirit of God, she returned to my father, saying: 'Heber, what you kept from me the Lord has shown me.' She told me she never saw so happy a man as father was when she described the vision and told him she was satisfied and knew it was from God.
"She covenanted to stand by him and honor the principle, which covenant she faithfully kept, and though her trials were often heavy and grievous to bear, she knew that father was also being tried, and her integrity was unflinching to the end. She gave my father many wives, and they always found in my mother a faithful friend."
Helen also refers in her narrative to the sensation caused in Nauvoo, one Sabbath morning, prior to the return of the Twelve from England, by a sermon of the Prophet's on "the restoration of all things," in which it was hinted that the patriarchal or plural order of marriage, as practiced by the ancients, would some day again be established, The excitement created by the bare suggestion was such that Joseph deemed it wisdom, in the afternoon, to modify his statement by saying that possibly the Spirit had made the time seem nearer than it really was, when such things would be restored.
These facts serve to show something of the nature and extent of the sacrifice made by the Saints in accepting this principle, and likewise the pure, lofty, religious motives actuating both men and women who could thus heroically embrace a doctrine against which—as is generally the case with the gospel's higher principles—their traditions and preconceived notions instinctively rebelled.
Soon after the revelation was given, a golden link was forged whereby the houses of Heber and Joseph were indissolubly and forever joined.[A] Helen Mar, the eldest daughter of Heber Chase and Vilate Murray Kimball, was given to the Prophet in the holy bonds of celestial marriage.
[Footnote A: The Prophet Joseph, I am informed, in blessing Heber C. Kimball, told him that his inheritance in Zion should adjoin his on the north.]
Without doubt, the revelation of the great principle of plural marriage was a prime cause of the troubles which now arose, culminating in the Prophet's martyrdom and the exodus of the Church into the wilderness. True, the old causes remained, sectarian hatred and political jealousies, and these were the immediate reasons for such results. But back of all was the eternal warfare of truth and error, battling each for the world's supremacy, and the mailed hand of Omnipotence pushing the chosen people along the thorn-strewn, blood-sprinkled path of a glorious destiny.
John C. Bennett, an individual who had wormed himself into the good graces of the Saints, like the serpent of old among the flowers of Eden, at this juncture apostatized, not finding the Church of God, with its pure and wholesome laws, a safe refuge for vice, or a suitable arena for the antics of rascality. Excommunicated for his vile practices, he at once entered the lecture field—that favorite resort of vengeful apostates—and sought to abuse the public mind in relation to the Latter-day Saints and their religion. His charges were so atrocious as to half defeat their own purpose, the more intelligent at once rejecting them for what they were—outrageous fabrications. Many of the ignorant and fanatical, however, believed them. The Prophet therefore called a council of leading Elders, including Heber C. Kimball and others of the Twelve, to consider the advisability of sending missionaries through the states to preach the gospel—the principles which the Saints really believed and were authorized to teach—and expose and refute the slanderous charges of the man Bennett and other apostates.
This council was held in the latter part of August, 1842. It was decided to hold a special conference at once and nominate the Elders who were to go upon this mission. Accordingly, on the 29th of August a conference convened at Nauvoo, at which three hundred and eighty Elders volunteered for the purpose.
One of these was Heber C. Kimball. He, in company with Brigham Young, George A. Smith and Amasa Lyman (who had lately been ordained an Apostle under the hands of the other three), having been instructed by the Prophet, set out upon this mission early in September. They held their first meeting at Lima, where they addressed a large assembly in a grove, in relation to the slanderous reports of John C. Bennett. Their labors and subsequent movements were outlined as follows in a letter to the editor of theTimes and Seasons:
"Having commenced our mission yesterday, we held our first conference at Elder Isaac Morley's. We had a good time. The brethren here are in good spirits. We ordained nineteen Elders and baptized twelve. We expect next Saturday and Sunday to hold a two days' meeting in Quincy, being the 17th and 18th instant; on the 24th and 25th at Payson; the 1st and 2nd of October at Pleasant Vale; the 8th and 11th of October at Pittsfield; the 15th and 16th of October at Apple Creek, in Green County. From thence we shall proceed to Jacksonville and Springfield.
"If you please, notice the above in your paper, for the benefit of those friends scattered abroad.
"Yours in the everlasting covenant,
"MORLEY SETTLEMENT,September 12, 1842."
Having fulfilled their mission, Brigham and Heber returned together toNauvoo on the 4th of November.
The opening of the year 1843 was a period of rejoicing to the Saints at Nauvoo, the Prophet having been honorably discharged from his arrest under the Missouri writ, by the U. S. District Court of Illinois, Judge Pope presiding. Grateful for this, the Twelve issued a proclamation to the Saints to observe the 17th of January as a day of fasting, prayer and thanksgiving for the Prophet's deliverance. On the next day Joseph invited his friends to a feast to commemorate the event, Heber being one of the number.
On the evening of March 7th a meeting was held at the house of Elder Kimball, which was crowded. Heber addressed the assembly, taking for his text, Jeremiah xviii, 2-5, on the figure of the clay in the hands of the potter. Joseph was so pleased with his sermon that he deemed it worthy of special notice in his history. This was the origin of Heber's famous sermon—"the clay in the hands of the potter," so familiar to the Saints, and well worthy of remembrance, not only for the masterly way in which it was presented, but for the depth of the doctrine therein contained.
Probably it was Heber's early profession—it will be remembered that he was by trade a potter—that first impressed him with this important theme, with its train of associate thoughts and images. And herein was shown the thoughtful, observant nature of his mind, which drew from simplest as well as sublimest objects that wealth of simile, the rich fund of metaphor and comparison in which his sayings were so prolific. Thus also was evinced the poet nature of the man, though he probably never wrote a line of verse.
Heber's powers as a speaker—though he never sought the distinction or claimed the title of orator—were well recognized, even at that early day. As a persuader, not with tinkling phrases and flowery rhetoric, to please the ear, but by simple words and the power of the Holy Ghost, to move the heart, he had few equals.
Some days after the meeting referred to, a petition reached Nauvoo from Boston, signed by twelve hundred names, asking for Elders Heber C. Kimball and Orson Hyde to come and labor in that city. A similar petition was also sent from Salem, Massachusetts, by Elder Erastus Snow. Before going on another mission, however, Heber, in connection with the Prophet, took an active part in creating an organization which has since become famous in the midst of Israel. It was no other than the Relief Society, the preliminary meeting of which was held at the house of Heber C. Kimball in Nauvoo. In view of the scarcely less famous organizations which have sprung up since, known as the Young Men's and Young Ladies' Mutual Improvement Associations of the Latter-day Saints, it is interesting to note that the former movement originated among the young people, for whose welfare Heber was at that time specially and zealously laboring. We quote from the Prophet's history:
"In the latter part of January, 1843, a number of young people assembled at the house of Elder H. C. Kimball, who warned them against the various temptations to which youth is exposed, and gave an appointment expressly for the young at the house of Elder Billings; and another meeting was held in the ensuing week at Brother Farr's school-room, which was filled to overflowing. Elder Kimball delivered addresses, exhorting the young people to study the scriptures, and enable themselves to 'give a reason for the hope within them,' and to be ready to go on to the stage of action, when their present instructors and leaders had gone behind the scenes; also to keep good company and to keep pure and unspotted from the world.
"The next meeting was appointed to be held at my house; and notwithstanding the inclemency of the weather, it was completely filled at an early hour. Elder Kimball, as usual, delivered an address, warning his hearers against giving heed to their youthful passions, and exhorting them to be obedient and pay strict attention to the advice and command of their parents, who were better calculated to guide the pathway of youth than they themselves.
"My house being too small, the next meeting was appointed to be held over my store. I addressed the young people for some time, expressing my gratitude to Elder Kimball for having commenced this glorious work, which would be the means of doing a great deal of good, and said the gratitude of all good men and of the youth would follow him through life, and he would always look back upon the winter of 1843 with pleasure. I experienced more embarrassment in standing before them than I should before kings and nobles of the earth; for I knew the crimes of which they were guilty, and knew precisely how to address them; but that my young friends were guilty of none of them, and therefore I hardly knew what to say.
"I advised them to organize themselves into a society for the relief of the poor, and recommended to them a poor lame English brother [Maudesley], who wanted a house built, that he might have a home amongst the Saints; that he had gathered a few materials for the purpose, but was unable to use them, and had petitioned for aid. I advised them to choose a committee to collect funds for this purpose, and perform this charitable act as soon as the weather permitted. I gave them such advice as I deemed was calculated to guide their conduct through life and prepare them for a glorious eternity.
"A meeting was appointed to carry out these suggestions, at which William Cutler was chosen president, and Marcellus L. Bates, clerk. Andrew Cahoon, C. V. Spencer and Stephen Perry were appointed to draft a constitution for the society, and the meeting adjourned to the 28th of March, when the said committee submitted a draft of a constitution, consisting of twelve sections. The report was unanimously adopted, and the meeting proceeded to choose their officers. William Walker was chosen president; William Cutler, vice-president; Lorin Walker, treasurer; James M. Monroe, secretary; Stephen Perry, Marcellus L. Bates, R. A. Allred, Wm. H. Kimball and Garret Ivans, were appointed a committee of vigilance. The meeting then adjourned until the next Tuesday evening.
"The next meeting was addressed by Elders Brigham Young, Heber C. Kimball and Jedediah M. Grant, whose instructions were listened to with breathless attention."
The Relief Society afterwards became distinctively a woman's organization.
Heber's next mission was through the eastern states, in company with President Young and others, collecting means for the temple and the Nauvoo House, which were then in course of erection. They left Nauvoo early in June, 1843. The day before starting, Vilate Kimball penned these tender lines and presented them as a token of love to her husband:
"NAUVOO, June 8th, 1843.
"I write these few lines for you to look upon when you are far distant from me, and when you read them remember they were penned by one whose warm, affectionate heart is ever the same towards you;yea, it is fixed, firm as a decree which is unalterable. Therefore, let your heart be comforted, and if you never more behold my face in time, let this be my last covenant and testimony unto you: that I am yours in time and throughout all eternity. This blessing has been sealed upon us by the Holy Spirit of promise, and cannot be broken only through transgression, or committing a grosser crime than your heart or mine is capable of, that is, murder.
"So be of cheer, my dearest dear,For we shall meet againWhere all our sorrows will be o'er,And we are free from pain.
Heber's full heart responded as follows:
"O God, the Eternal Father, in the name of Jesus Christ wilt Thou bless her with peace and with a long life; and when Thou shalt see fit to take her, let Thy servant go with her; and dwell with each other throughout all eternity; that no power shall ever separate us from each other; for Thou, O God, knowest we love each other with pure hearts. Still, we are willing to leave each other from time to time, to preach Thy word to the children of men. Now, O God, hear Thy servant, and let us have the desires of our hearts; for we want to live together, and die, and be buried, and rise and reign together in Thy kingdom with our dear children; in the name of Jesus Christ of Nazareth. Amen."
This tender interchange of affection, be it remembered, was after Heber and Vilate had embraced the principle of plural marriage; a point which fails to sustain the position assumed by most Christian philosophers, as to the "brutalizing and debasing effects of Mormon polygamy."
Here is another little gem of Vilate's, written several years later:
"No being round the spacious earthBeneath the vaulted arch of heaven,Divides my love, or draws it thence,From him to whom my heart is given.
"Like the frail ivy to the oak,Drawn closer, by the tempest riven,Through sorrow's flood he'll bear me upAnd light with smiles my way to heaven.
"The gift was on the altar laid;The plighted vow on earth was given;The seal eternal has been made,And by his side I'll reign in heaven.
WINTER QUARTERS,January 17, 1847."
The last verse of this beautiful little poem delicately tells the whole story of the sacrifice made by this noble and devoted pair, and the reward of their fidelity in accepting the great principle whose "seal eternal" had bound them together for time and all eternity.
The Apostles returned from their mission to the east on the 22nd of October, 1843. Heber's purely missionary labors were drawing to a close. The hour of the Prophet's martyrdom was approaching, and upon the shoulders of the Twelve, as the First Presidents of the Church, was about to roll the burden of the kingdom of the latter days.
On the 21st of May of the fateful year 1844, Heber C. Kimball left Nauvoo on his last mission to the Gentiles. He accompanied President Brigham Young and other Apostles and Elders, about one hundred in all. The object of their mission was unique. It was to present to the nation the name of Joseph Smith as a candidate for the presidency of the United States.
The steamerOsprey, on which the Elders took passage for St. Louis, left the wharf at Nauvoo amid the cheers and acclamations of those on shore, who shouted: "Joseph Smith, the next President of the United States!"
Alas! little knew those faithful souls, who went forth full of hope and patriotism that bright May morning, that they had looked their last upon the living features of their beloved Prophet, whom they were thus offering as a political savior to the nation; that within six weeks, while they were yet absent on their errand, a deed would be done which, for cruelty and atrocity, and for fearful consequences upon the guilty—shedders of innocent blood!—must stand without a parallel in the annals of modern crime.
Doubtless there was a destiny in the absence from the Prophet's side, at such a time, of men like Heber C. Kimball and Brigham Young. Of all those about him, upon these men, as upon two pillars of power, Joseph at that time most leaned. Of the original Twelve Apostles, according to the Prophet's own testimony, this twain alone had never "lifted up their heels against him." Satan knew best when to strike, and chose the fell moment to lay his fatal snare when Brigham, Heber and others of Joseph's wisest counselors were away. God had so ordered and permitted.
St. Louis was reached by the Apostles on the 22nd of May. Calling the Church together in that city, Elders Young and Kimball instructed them spiritually and politically. The Saints there numbered nearly seven hundred souls. Thence, a journey of thirteen days brought them to the capital of the nation.
Heber C. Kimball and Lyman Wight were now traveling together. Following is a digest of their letters to the Prophet, Elder Wight acting as scribe:
"We have got a petition signed, with our names attached, in behalf of the Church, asking for a remuneration for our losses, and not for our rights, or redress, for they would not receive such a petition from us. It was thought by Judge Semple, Judge Douglas, General Atchison, and Major Hughes, that our petition would carry if it was not too late in the season. Judge Semple handed it to the committee on public lands. He said he would do the best he could for us. General Atchison is of the opinion if we could sue the state of Missouri for redress of grievances, that there was virtue enough in the state to answer our demands, 'for,' said he, 'they are ashamed of their conduct.' Douglas and Semple are of the same opinion. Brother Kimball and myself spared no pains during our stay at Washington. We left on the 11th inst. for Wilmington, Delaware. Thence journeying to Philadelphia on the 13th.
"On the 21st we shall attend conference at Wilmington, and go thence to New York and Boston, and so continue from place to place until we shall have accomplished the mission appointed unto us. * * * Just returned from Wilmington Conference, accompanied by several of the brethren and sisters who went from this place. We can truly say that this was one of the most pleasant trips in our life. We went down on the steamerBalloon, and returned by railway.
"Our Conference commenced on Saturday, the 22nd. The brethren came in from the adjacent country, and after much instruction from Brothers Kimball and Wight, we took a vote to know whether they would go whithersoever the Presidency, Patriarch and Twelve went, should it be to Oregon, Texas or California, or any other place directed by the wisdom of Almighty God. The Saints, numbering about one hundred, rose to their feet and exclaimed, 'whithersoever they go, we go,' without a dissenting voice. This was truly an interesting meeting. We have not the least idea that any one will back out; they are nearly all men of wealth and have commenced this morning to offer all surplus property for sale, that whenever you say go, they are ready. We ordained ten as promising young Elders as we ever laid hands upon. They pledged themselves to start this week and go through the state of Delaware from house to house, and proclaim that the Kingdom of Heaven is at hand.
"On Sabbath, the 23rd, we preached alternately to a large andrespectable congregation, and left the warmest of friends in thatplace, both in and out of the Church.
"Yours as ever,"H. C. KIMBALL,"LYMAN WIGHT."
A letter from Vilate Kimball to her husband, from which we make the following extracts, describes the scenes that were then taking place in Nauvoo:
"June 7th, 1844.
"Nauvoo was never so lonesome since we lived here as it is now. I went to meeting last Sunday for the first time since conference. Neither Joseph, nor Hyrum, nor any of the Twelve were there, and you may be assured that I was glad when meeting was over. * * *
"June 11th. Nauvoo was a scene of excitement last night. Some hundreds of the brethren turned out and burned the press of the opposite party. This was done by order of the city council. They had only published one paper (Nauvoo Expositor) which is considered a public nuisance. They have sworn vengeance and no doubt they will have it.
"June 24th. Since I commenced this letter, varied and exciting indeed have been the scenes in this city. I would have sent this to you before this time, but I have been thrown into such confusion I know not what to write. Nor is this all: the mails do not come regularly, having been stopped by high water, or the flood of mobocracy which pervades the country. I have received no letter by mail from you since you left.
"Nothing is to be heard of but mobs collecting on every side. The Laws and Fosters and most of the dissenting party, with their families, left here a day or two since. They are sworn to have Joseph and the city council, or to exterminate us all. Between three and four thousand brethren have been under arms here the past week, expecting every day the mob would come upon us. The brethren from the country are coming in to aid in the defense of the city. Brother Joseph sent a message to the Governor, signifying if he and his staff would come into the city he would abide their decision; but instead of the Governor coming here he went to Carthage, and there walked arm and arm with Law and Foster, until we have reason to fear he has caught their spirit. He sent thirty men from there day before yesterday to arrest Brother Joseph, with an abusive letter, saying, if thirty men cannot do the business thousands can, ordering the brethren who had been ordered out to defend the city against the mob to deliver up their arms to their men and then disperse.
"Yesterday morning (although it was Sunday) was a time of great excitement. Joseph had fled and left word for the brethren to hang on to their arms and defend themselves as best they could. Some were dreadfully tried in their faith to think Joseph should leave them in the hour of danger. Hundreds have left; the most of the merchants on the hill have gone. I have not felt frightened, neither has my heart sunk within me till yesterday, when I heard Joseph had sent word back for his family to follow him, and Brother Whitney's family were packing up, not knowing but they would have to go, as he is one of the city council. For a while I felt sad enough, but did not let anybody know it, neither did I shed any tears. I felt a confidence in the Lord that He would preserve us from the ravages of our enemies. We expected them here to-day by the thousands, but before night yesterday, things put on a different aspect—Joseph returned and gave himself up for trial. He sent a messenger to Carthage to tell the governor he would meet him and his staff at the big mound at eight o'clock this morning, with all that the writ demanded. They have just passed here to meet the Governor for that purpose. My heart said, 'Lord, bless those dear men and preserve them from those that thirst for their blood!' What will be their fate the Lord only knows, but I trust He'll spare them. The governor wrote that if they did not give themselves up, our city was suspended upon so many kegs of powder, and it needed only one spark to touch them off. If you were here you would be sure to be in their midst, which would increase my anxiety."
Now fell the thunderbolt!
On the 20th of June Joseph, feeling himself hedged around by his enemies, had written for the immediate return of the Apostles. It was his last communication to them in mortality. Seven days later, on the evening of the 27th of June, 1844, Joseph and his brother Hyrum were assassinated in Carthage Jail.
Heber and Lyman Wight were in Salem, Massachusetts, when the dreadful news came. It struck Heber to the heart. He tried hard not to believe. Yet he, and the Apostles generally, traveling in different parts, on the night of the assassination had felt a severe mental shock, for which they could not account until the terrible news reached their ears.
Grief-stricken and almost crushed with sorrow, the Twelve turned their sad steps homeward. Heber and Lyman took the cars for Boston, where they remained during the day, and then proceeded to New York. Returning to Boston to consult with their quorum, on the 24th of July in company with President Brigham Young they set out for home. At Albany they were joined by Orson Hyde, Orson Pratt and Wilford Woodruff. They traveled night and day, and arrived at Nauvoo on the 6th of August, forty days after the martyrdom.
In the death of its Prophet and Patriarch, the Church had received a stunning blow, but with superhuman vitality it revived from the shock, and rose up in God-like energy to renew its mission of salvation to mankind. Mighty men were they who had fallen, but God's work rests not upon man, and under the magic stroke of the wand of Omnipotence other great men had risen to fulfill their destiny and perpetuate the works and memories of the martyred slain.
But who was now the leader of Israel? Such was the problem presenting itself to the people. In the absence of their Prophet the Saints felt like sheep without a shepherd. He had carried the Church, as if an infant in arms, from the very hour of its birth, nursing it with the milk of revelation. It was now no longer a babe, yet still, as a little child, it had need to be led, by one in whom was the spirit and wisdom of the heavens.
A crisis had come. The First Presidency was no more. Death had dissolved that quorum. Next, stood the Twelve, an independent body, now holding the keys of the kingdom, from Joseph, its earthly founder.
But this fact, though known to the Apostles, upon whom he had rolled that burden and conferred that authority, was not so patent to the people. The order of the Priesthood was not so well known then as now. Experience had not supplemented revelation on these points, and doubtless there were many Saints in Nauvoo, as there are many now, who were not informed upon things which had been plainly taught them for years.
Besides, Sidney Rigdon, one of the three first presidents, was alive, to press his claims to the leadership, and not a few of the Saints openly favored his ambitious pretensions.
Who was to decide in such a controversy, and how was the right man to be known?
God had provided the way.
Elder Rigdon, on hearing of the martyrdom, had come in haste from Pittsburgh, whither he had retired some months before from the troubles and turmoils of persecuted Saint-life in Nauvoo, to offer himself as the "guardian" and "great leader" whom he declared was necessary to save Israel. Thus, the true shepherd, having "laid down his life for the sheep," the false one returned when the wolves had fled and the danger was thought to be over, to seize the laurels which another's valor had won. And this, forsooth, was the comforting message that he bore to the affrighted people:
"The anti-Mormons have got you! You can't stay in the country! Everything is in confusion! You can do nothing! You lack a great leader! You want a head; and unless you unite upon that head you're blown to the four winds. The anti-Mormons will carry the election. A guardian must be chosen."
Such was the situation at Nauvoo when Brigham, Heber and their companions returned. Parley P. Pratt and George A. Smith had arrived some time before.
The great day came which Sidney Rigdon had set apart for the choosing of a guardian for the Church—August 8th, 1844. Sidney had spoken, urging his own claims as "the identical man whom all the prophets had written and sung about" with their eyes upon that very hour and occasion; which vain-glorious remark provoked from Parley P. Pratt the humorous retort that he, himself, was "the identical man that the prophets had not sung or written one word about." Brigham Young was now addressing the vast congregation which assembled on that memorable day, in the grove where the Prophet had so often given the word of the Lord to Israel:
"If the people want Brother Rigdon to lead them, they may have him," Brigham declared. "But I say unto you, the Twelve have the keys of the kingdom of God in all the world. The Twelve are pointed out by the finger of God. Here is Brigham; have his knees ever faltered? Have his lips ever quivered? Here is Heber and the rest of the Twelve, an independent body, who have the keys of the Priesthood, the keys of the kingdom of God to deliver to all the world; this is true, so help me God! They stand next to Joseph, and are the First Presidency of the Church."
It was the voice of "one having authority." The dullest ear could detect the difference between such tones, such words, trembling with power, and the vain and empty babblings of the special pleader, Sidney. Which of these men the Spirit had chosen, was already manifest to the pure in heart among that mighty multitude.
But a still more marvelous manifestation awaited them. As Brigham proceeded his whole being became transfigured; his face shone like an angel's; his form seemed to dilate and expand, as though he were being lifted from the floor; his voice changed; his look, his very manner was that of another.
Thousands saw it and testified of its truth. The mantle of the dead Prophet had fallen upon the shoulders of the living. Joseph, from behind the vail, had pointed out his own successor. God spake that day through Brigham Young, "and all the people said Amen!"
No truer friend had Brigham Young than Heber C. Kimball.[A] "Brother Brigham" had been his choice from the first, for he knew that he was the chosen of the Almighty, and as he had before stood by Joseph, he now stood firm at the side of his successor, a pillar of faith and power not to be broken.
[Footnote A: Heber often said that his love for Brigham exceeded his love for any member of his own family.]
The work of God was only expedited by the efforts made for its overthrow. The Apostles continued to send out missionaries to the nations, and hurried on the completion of the Temple.
Elder Rigdon, after his ineffectual attempt to seize the leadership of the Church, had returned to Pittsburg, to nurse, as best he might, his wounded pride and disappointed ambition. Many, like him, were apostatizing and dividing into factions, but the main body of the Saints, "taking the Holy Spirit for their guide," stood true to Brigham and the Twelve. The Spirit was poured out mightily upon the faithful, and the good work, in spite of persecution and apostasy, went rolling on.
[Illustration: Residences of Church leaders in Nauvoo.]
It soon became evident to the enemy that the death of the Prophet, so far from destroying, or even impeding Mormonism, had only given it fresh impetus, an energy which they feared, if allowed to increase, might prove irresistible. They therefore renewed the attack, Brigham, Heber and the Twelve now being the especial objects of their animus.
Does not this fact, alone, tell where lay the authority?
The chief inciters of the opposition were the Laws, the Fosters, and the Higbees, apostates who had betrayed and sacrificed Joseph and Hyrum, with others who now joined them in their warfare against the Twelve. The most strenuous efforts were made, generally under cover of law, to get President Young into their power; and even his life, it is said, was attempted by the midnight assassin. Knowing their fell purpose, and remembering the fate of the martyrs, Joseph and Hyrum, who had tested the virtue of official pledges and the protecting majesty of the law in Illinois, Brigham and Heber wisely determined not to be taken.
From their secret retreats, where they were compelled to hide, at times, from the malice of their would-be destroyers, the Apostles came forth, on the morning of Saturday, the 24th of May, 1845, to lay the cap-stone on the south-east corner of the Temple. The edifice was in due time completed and dedicated, and many of the Elders and Saints received their endowments within its sacred walls.
The incident which gave rise to the story of "Bogus Brigham," with which many of our readers are no doubt familiar, happened about this time. The sheriff from Carthage was at the door of the Temple to arrest President Young, who was inside the building. Bishop William Miller, who resembled the President, throwing on Heber C. Kimball's cloak, (mistaking it for Brigham's, which was of the same size and color) sallied out and was arrested in his stead and taken to Carthage. Theruseworked so well that it was not discovered until after their arrival at the anti-Mormon headquarters, where "Bill Miller" was recognized, and the wrath and discomfiture of his captors knew no bounds. The real Brigham was, of course, by that time, well out of the way and laughing at the chagrin of his persecutors.
In the meantime, preparations were in progress for the exodus. The anti-Mormons were clamoring for the removal of the entire community of Latter-day Saints from the state, and they, seeing no alternative but to comply with this outrageous demand, or experience a repetition of the murderous scenes of Missouri, had resolved to again sacrifice their homes and seek a land of peace and liberty in the wilds of the savage west.
Before coming to the conclusion to thus expatriate themselves, the Saints, through their leaders, had petitioned the President of the United States, James K. Polk, and the Governors of all the states excepting Missouri and Illinois, for aid and protection from the efforts of those who were plotting their destruction. But the appeal was in vain. The Church leaders then entered into negotiations with their enemies, of the nature of which the following document will testify:
"NAUVOO, ILLINOIS, Oct. 1st, 1845.
"To Gen. J. Hardin, W. B. Warren, S. A. Douglas and J. A. McDougal:
"MESSRS:—In reply to your letter of this date, requesting us 'to submit the facts and intentions stated by us in writing, in order that you may lay them before the Governor and people of the state,' we would refer you to our communication of the 24th ult. to the 'Quincy Committee,' etc., a copy of which is herewith enclosed.
"In addition to this we would say that we had commenced making arrangements to remove from the country previous to the recent disturbances; that we have four companies, of one hundred families each, and six more companies now organizing, of the same number each, preparatory to a removal.
"That one thousand families, including the Twelve, the High Council, the trustees and general authorities of the Church, are fully determined to remove in the spring, independent of the contingencies of selling our property; and that this company will comprise from five to six thousand souls.
"That the Church, as a body, desire to remove with us, and will, if sales can be effected so as to raise the necessary means.
"That the organization of the Church we represent is such that there never can exist but one head or presidency at any one time. And all good members wish to be with the organization: and all are determined to remove to some distant point where we shall neither infringe nor be infringed upon, so soon as time and means will permit.
"That we have some hundreds of farms and some two thousand houses for sale in this city and county, and we request all good citizens to assist in the disposal of our property.
"That we do not expect to find purchasers for our temple and otherpublic buildings; but we are willing to rent them to a respectablecommunity who may inhabit the city.
"That we wish it distinctly understood that although we may not find purchasers for our property, we will not sacrifice it, nor give it away, or suffer it illegally to be wrested from us.
"That we do not intend to sow any wheat this fall, and should we all sell, we shall not put in any more crops of any description.
"That as soon as practicable, we will appoint committees for this city, La Harpe, Macedonia, Bear Creek and all necessary places in the county, to give information to purchasers.
"That if these testimonies are not sufficient to satisfy any people that we are in earnest, we will soon give them a sign that cannot be mistaken—WE WILL LEAVE THEM.
"In behalf of the Council, respectfully yours, etc.,
"BRIGHAM YOUNG, President,"WILLARD RICHARDS, Clerk."
Agreeable to the terms of this covenant, which satisfied the commissioners named, and for a time also satisfied the anti-Mormons whom they represented, the Saints, trusting in God, and hoping little from their cruel and inhuman oppressors, were now preparing for the exodus of the Church and its pilgrimage to the Rocky Mountains—an event foreseen and predicted by the Prophet Joseph in August, 1842.
A spectacle sublime. An exiled nation, going forth like Israel from Egypt, into the wilderness, there to worship, unmolested, the God of their fathers in His own appointed way; that from their loins might spring a people nursed in the spirit of prophecy, made stalwart by tribulation, that should leap from the mountains in a day to come, and roll back, an avalanche of power, to regain possession of their promised land.
Such was the meaning of that exodus. The future will justify the action of the past.
On Tuesday, February 17th, 1846, Heber C. Kimball left Nauvoo, in company with Bishop N. K. Whitney, and, crossing the Mississippi, joined the camp of Israel on Sugar Creek, with their faces toward the Rocky Mountains. Heber's prediction over the fated city, which had so alarmed Elder Rigdon seven years before, was being fulfilled; the evacuation of Nauvoo and the exodus of the Saints from Illinois had begun. President Young had left the city two days before, Heber, having sent his family away on the 16th, had tarried behind with William Clayton and Bishop Whitney, to secure and bring Church property needed for the pioneers. Sugar Creek was the starting point. Here, for nearly two weeks, some of the advance companies had been anxiously awaiting the coming of their leaders.
At half-past one, Brigham and Heber dined together in George D. Grant's tent, on bean porridge, after which frugal meal, the President, with Heber C. Kimball, Orson Hyde, Orson Pratt, John Taylor, George A. Smith and Willard Richards went up the valley east of the camp about half a mile, and held a council. A letter was read from Samuel Brannan, with a copy of an agreement between Elder Brannan and Postmaster-General Benson. The matter concerned a proposition of certain politicians at Washington and members of the government to the Mormon leaders, to take possession of California and divide the lands with them as a great "land grab" for these statesmen, in return for proffered protection to the Mormons. The proposition was at once rejected.
On the 18th, Heber accompanied President Young and several others back to Nauvoo, where many of the Saints still lingered, most of whom were getting ready to join the camp as soon as possible, while others, like those of earlier days in Kirtland and Far West, were preparing to fall away. A number of meetings, public and private, were held in the Temple, at the last one of which, on Sunday the 22nd, a panic was caused by the snapping of a piece of timber in the settling of the new floor under the weight of the multitude. Several people were seriously injured. The same afternoon, Brigham, Heber and John Taylor returned to camp.
The companies were being organized and made ready to start. They comprised about four hundred wagons, all heavily loaded, with not over half the number of teams necessary for a rapid journey. Most of the families were supplied with provisions for several months; but a number, regardless of counsel, had started in a destitute condition, and some with only provisions for a few days.
Colonel Stephen Markham had about one hundred pioneers to prepare the road in advance of the main body. Colonel Hosea Stout with about one hundred men acted as police, armed with rifles. Colonel John Scott with a hundred men accompanied the artillery.
On the morning of Sunday, March 1st, the camp was notified to be ready to start at noon. At half past ten Heber went to meeting and stated that President Young was unwell, and further addressed the assembly as follows:
"It is the President's will that the camp should remove to some other location, because while we are so near Nauvoo the brethren are continually going back and neglecting their teams and families, and running to Brother Brigham about a little property they have here or there. No doubt many will be tried, but we shall see the kingdom of God established and all the kingdoms of this world become the kingdoms of our God and His Christ." He encouraged the brethren to go forward. "The grass will start before long. They were not going out of the world. If Nauvoo has been the most holy place, it will be the most wicked place." He then called upon all who meant to go ahead to say aye. The brethren responded heartily. "No doubt you mean to have President Young for your leader. We will do all that he says and everything will be right. A plague came upon Zion's Camp for disobedience when on our way to Missouri, and some of our best men fell victims, and so it would be again under like circumstances. I want no man to touch any of my things without my leave. If any man will come to me and say that he wants to steal I will give him the amount. Cease all your loud laughter and light speeches, for the Lord is displeased with such things, and call upon the Lord with all your might."
Such was Heber's first pioneer address to the Camp of Israel.
All tents were now struck, and about noon the camp began to move. They traveled in a north-westerly direction about five miles, and at night camped again on Sugar Creek. The ground was covered with snow, but by dint of shoveling and scraping space was soon made for the tents, and in a short time quite a primitive little city had sprung up as if by magic from the frozen earth. Large fires were built in front of the tents and wagons, corraled in circular array according to the custom of the plains, and all were made as comfortable as possible under the circumstances.
Notwithstanding their hardships and privations, past, present and prospective, a spirit of remarkable cheerfulness reigned throughout the camp; songs were sung, jokes passed and stories told, and, in spite of the situation and forbidding surroundings, everybody seemed determined to "make the best of it" and be contented and happy. Doubtless the romance of the situation helped to season it and make it palatable; but above all was it due to the presence and sustaining power of the Holy Spirit, the peace that "passeth understanding," which rested upon the homeless pilgrims, causing them to rejoice, like the Saints of old, in suffering tribulation for the truth's sake.
At a seasonable hour the merriment was hushed. Heads were bowed in reverent prayer. The God of Israel was invoked in behalf of His cause and people; these whose home from henceforth was the houseless plain and prairie, and the remnant left behind to the mercies of the mob in the doomed city of Nauvoo. Guards were then placed, the flickering firelight waned and died in the wintry stillness, and the Camp of Israel, all save the watchful sentries, slept.
Near the Chariton River, on the 27th of March, the organization of the camp was perfected. It was divided into companies of "hundreds," "fifties" and "tens," with captains appointed over each. The Apostles were placed at the heads of divisions, as presidents. Commissaries were also appointed for each company, with a Commissary General. The camp consisted of two grand divisions, presided over respectively by Brigham Young and Heber C. Kimball; the former, as President and General-in-Chief, directing the whole. Occasionally the President would return and gather a council of the captains and Apostles at Heber's encampment, and at other times Heber would go over with his captains to Brigham's camp, for the same purpose.
The law of the Lord was laid down in great strictness, honesty and morality being especially enjoined. Innocent amusement and recreation were encouraged by the leaders, in moderation, as tending to divert the people's minds from their past troubles, and lighten their present toils, but excess of mirth and loud laughter were deprecated and denounced. The Church had again been cleansed of much of its dross, by leaving it behind, and in the main it was a faithful and a pure people that journeyed westward to find another promised land.
The vanguard under Brigham and Heber reached the Missouri River about the middle of June, and received a friendly welcome from the Pottowatomie and Omaha Indians.