AFTERMATH OF THE EXPULSION.
The saints, exiled from their homes in Jackson County, found a temporary resting place in Clay County; though some of them were scattered through Ray, Lafayette, and Van Buren Counties. Those, however, who settled in Van Buren were again driven away, as related in a former chapter. The people in Clay County, as a rule, were kind to the exiles thrown so unceremoniously upon their hospitality. They were permitted to occupy every vacant cabin, and build others for temporary shelter. Some of the sisters obtained positions as domestics in the households of well-to-do farmers, while others taught school. For their acts of kindness the people of Clay County were well repaid in labor performed by the brethren, who were by no means idle, nor of the class who would receive a gratuity when it was within their power to give its equivalent in honest toil.
But look at the situation of the saints in the best possible light, and after all, it was a gloomy prospect! In their scattered condition no regular discipline could be enforced. Many of them were beyond the reach of their spiritual teachers; and being surrounded by wickedness, their hopes blighted, and witnessing the apparent triumph of the wicked, is it any wonder if, in their despair, many of them committed sins, and were chargeable with follies unbecoming people of their profession? But in the main the saints were immovable as the everlasting hills in their righteousness, and in their integrity. They were willing to count all things as dross for the excellency of the knowledge of God. Their very sufferings only wafted them nearer to him who permitted their enemies to chasten them for their good, their very chastisement being a witness that they were sons of God—that he loved them.[A]
[Footnote A: Hebrews 12:6-9.]
The brethren were perplexed most of all as to what course to pursue. Their return to the lands from which they had been driven looked at least unlikely. They knew not whether it would be best to lease or buy lands in Clay County; whether to prepare for permanent or only temporary residence in that land. In the midst of this uncertainty, a conference was convened on the 1st of January, 1834, at the house of P. P. Pratt, at which it was—
Resolved,that Lyman Wight and Parley P. Pratt be sent as special messengers to represent the situation of the scattered brethren in Missouri, to the Presidency of The Church, in Kirtland, and ask their advice.
Resolved,that Lyman Wight and Parley P. Pratt be sent as special messengers to represent the situation of the scattered brethren in Missouri, to the Presidency of The Church, in Kirtland, and ask their advice.
Accordingly these brethren started to perform this mission, leaving their families in a penniless condition, while they themselves faced the winds and snows of winter in the interests of their afflicted co-religionists.
Pending the saints receiving instructions from their youthful Prophet, we have many events to relate to our readers. In the latter part of December, 1833, a court of inquiry was held at Liberty, Clay County, to investigate the conduct of Colonel Pitcher, in dispossessing the "Mormons" of their arms, and driving them from their homes. The inquiry resulted in his arrest and trial before a court-martial; but the court did not convene until the 20th of February, 1834; and so remiss in the performance of his duty was General Thompson, who presided at the court-martial trial, that no report was made to the governor until the first of May; and even then it had to be solicited by the governor.
From the facts brought out in that trial, the governor decided that Colonel Pitcher had no right to dispossess the "Mormons" of their arms; and sent an order to S. D. Lucas, colonel of the thirty-third regiment, to deliver the arms taken from the "Mormons" on the 5th of December, 1833, to W. W. Phelps, John Corrill, E. Partridge, A. S. Gilbert, or their order. Lucas, in the meantime, however, had resigned his position, left Jackson County and settled in Lexington. Learning of this, the governor issued a second order for the arms, directing it this time to Colonel Pitcher. This letter was inclosed in a letter from the governor to W. W. Phelps, and sent to Pitcher on the tenth of July; but the arms were never returned. Indeed, between the issuing of the first and second orders of the governor for their restoration to their owners, the arms were distributed among the mob; and they insolently boasted that the arms should not be returned, notwithstanding the order of the executive. The determination of the mob proved to be stronger than the authority of the governor—the commander-in-chief of the militia of the State.
In the month of December, 1833, the mob permitted the firm of Davies & Kelly to take the printing press owned by The Church over to Liberty, in Clay County, where the said firm began the publication ofThe Missouri Enquirer;and in payment for the press turned over to the lawyers employed by the saints three hundred dollars on the one thousand dollar note the brethren had given their attorneys. Not much to pay for a press that, with the book-works, had cost, eighteen months before, between three and four thousand dollars.
AN "ATTEMPTED VINDICATION" OF LAW.
It would appear that as soon as the news of the expulsion of the saints reached the ears of the State officers, they were anxious to reinstate them in their possessions. R. W. Wells, the attorney-general of Missouri, wrote the lawyers employed by The Church to the effect that if the "Mormons" desired to be returned to their homes in Jackson County, an adequate force of the State militia would be sent forthwith to accomplish this object, the militia have been ordered to hold themselves in readiness for that purpose. He also promised that if the "Mormons" would organize themselves into a company of militia, they should be supplied with arms by the State. He also suggested that, "as only a certain quantity of public arms can be distributed in each county, those who first apply will be most likely to receive them." This letter was written after a conversation between the governor and the attorney-general; and by that conversation, the attorney-general believed that he was warranted in making these suggestions to the "Mormons," and one would be justified in regarding the foregoing as the sentiments of the governor, as well as the attorney-general.
John F. Ryland, the circuit judge for the district of which Jackson County was a part, wrote to Amos Reese, circuit attorney for the same district, and also counsel for The Church, saying that he had been requested by the governor to inform him "about the outrageous acts of unparalleled violence that had lately happened in Jackson County;" and had been requested by him to examine into these outrages, and to "take steps to punish the guilty and screen the innocent." He, however, (that is, Judge Ryland) could not proceed without some person was willing to give the proper information before him. He asked the circuit attorney to find out from the "Mormons" if they were willing to take legal steps against the citizens of Jackson County; and if they desired to be reinstated in their possessions. If so, he was willing to adopt measures looking toward the accomplishment of this object, saying that the military force would repair to Jackson County, and execute any order he might make respecting the subject. "It is a disgrace to the State," said he, "for such acts to happen within its limits, and the disgrace will attach to our official characters, if we neglect to take proper means to ensure the punishment due such offenders."
The order for an immediate court of inquiry had been prepared by the governor, but he waited to hear from the saints, as to whether or not they desired to be reinstated in their homes. The leading elders of The Church, learning through their attorneys of the steps taken to hold an immediate court of inquiry, at once wrote the governor, asking him not to hold an immediate court of inquiry, as at that time many of those persons whom they would want as witnesses were scattered through several of the surrounding counties, and could not be notified in time to be in attendance. Besides this they urged that many of their principal witnesses would be women and children, and so long as the rage of the mob continued unabated, it would be unsafe to take these witnesses to Independence. "An immediate court of inquiry," wrote A. S. Gilbert, "called while our people are thus situated, would give our enemies a decided advantage in point of testimony." He asked his excellency therefore, in behalf of The Church, to postpone the court of inquiry until the saints were restored to their homes, and had an equal chance with their enemies in producing testimony before the court.
Amos Reese, the circuit attorney, and one of the counsel for The Church, concurred in these very reasonable requests; and said further: "I think that at the next regular term of the court, an examination of the criminal matter cannot be gone into without a guard for the court and witnesses."
The communication which made these suggestions was followed up on the 6th of December by a petition to the governor, which set forth the outrages committed against the saints by the Jackson County mob, as already related in these pages; and asked him to restore them to their possessions in that county; and protect them when restored by the militia of the State, if legal, or by a detachment of the United States troops. The petition suggested that doubtless the latter arrangement could be effected by the governor conferring with the President of the United States on the subject. They also asked that their men be organized into companies of "Jackson Guards," and furnished with arms by the State, that they might assist in maintaining their rights. "And then," said they, "when arrangements are made to protect us in our persons and property (which cannot be done without an armed force, nor would it be prudent to risk our lives there without guards till we receive strength from our friends to protect ourselves), we wish a court of inquiry instituted, to investigate the whole matter of the mob against the 'Mormons.'"
To this petition the governor replied on the 4th of February, 1834; and said the request to be restored to their homes and lands needed no evidence to support the right to have it granted. In relation to the brethren organizing into military companies, the governor said: "Should your men organize according to law—which they have a right to do, indeed it is their duty to do so, unless exempted by religious scruples—and apply for public arms, the executive could not distinguish between their right to have them, and the right of every other description of people similarly situated."
All these answers of the governor to the petition of the exiled saints, so far, were good, and manifested a spirit to administer even-handed justice. But when he comes to consider their request to beprotectedin their possessions, as well asreinstatedin them, his reply was not so favorable. "As to the request," said he, "for keeping up a military force to protect your people, and prevent the commission of crimes and injuries, were I to comply it would transcend the power with which the executive of this State is clothed." Still, the laws of the State empower the "commander-in-chief, in case of actual or threatened invasion, insurrection, or war, or public danger, orother emergency,to call forth into actual service such portion of the militia as he may deem expedient."
In my judgment, it does seem that under the powers here conferred upon the executive by this provision of the fundamental law of the State—the constitution—the governor could have granted the request of the saints to be protected in their homes, until peace was restored. Surely the clause,"or other emergency,"in the section of the law just quoted, was broad enough to justify him in protecting, by the State militia, twelve hundred citizens of the United States in their homes until mob violence had subsided—until respect for the civil law had been restored, and these citizens allowed to dwell in safety upon the lands they had purchased from the general government. Under this provision he could have "curbed those cruel devils of their will," without "doing even a little wrong, in order to do a great right"—without "wresting the law to his authority." But he chose to interpret the law otherwise—as follows:
The words, "or other emergency," in our militia law, seem quite broad; but the emergency to come within the object of that provision, shall be of a public nature. Your case is certainly a very emergent one, and the consequences as important toyour societyas if the war had been waged against the whole State, yet thepublichas no other interest in it than that the laws be faithfully executed.
The words, "or other emergency," in our militia law, seem quite broad; but the emergency to come within the object of that provision, shall be of a public nature. Your case is certainly a very emergent one, and the consequences as important toyour societyas if the war had been waged against the whole State, yet thepublichas no other interest in it than that the laws be faithfully executed.
The sequel will show howfaithfullythe laws were executed, and how the "public" stood by, indifferent spectators, while an unoffending people were robbed of their possessions, and the laws of the State set at defiance by insolent mobs. The governor closed his answer to the petition of the exiles by saying that as then advised it would be necessary to have a military guard for the court and State witnesses, while sitting in Jackson County; and he sent an order to the captain of the Liberty Blues to comply with the requisition of the circuit attorney, in protecting the court and executing its orders during the progress of the trials arising out of the Jackson County difficulties; and said the "Mormons" could if they felt so disposed, return under the protection of this guard to their homes, and be protected in them during the progress of the trials.
It required no great wisdom, however, to foresee that for the saints to return to their homes, and then be left there without protection—left to the mercy of inhuman wretches, in whose veins ran none of the milk of human kindness—would not be far removed from suicide, as the mob greatly outnumbered the saints. To return under these circumstances would only be laying the foundation for a greater tragedy than the one already enacted; and the brethren wisely concluded not to attempt to regain possession of their homes, until some measure was adopted to protect them when there—until "God or the President ruled out the mob."
At the February term of the circuit court, which convened at Independence, about twelve of the leading elders were subpoenaed as witnesses on the part of the State, against certain citizens of Jackson County for their acts of mob violence against the "Mormons." On the twenty-third of the month these witnesses crossed the Missouri into Jackson County, under the protection of the Liberty Blues, Captain Atchison commanding. The company numbered about fifty, and were all well armed with United States muskets, bayonets fixed—presenting an outward appearance "fair and warlike." The company and witnesses commenced crossing the river about noon, but it was nearly night before the baggage wagon was taken across. While waiting for the arrival of the wagon, it was decided to camp in the woods, and not go to Independence until the next morning. Half the company and a number of the witnesses went about half a mile towards Independence and built fires for the night. While engaged in these duties the quartermaster and others, who had gone ahead to prepare quarters in town for the company, sent an express back, which was continued by Captain Atchison to Colonel Allen, for the two hundred drafted militia under his command: and also sent to Liberty for more ammunition. The night was passed around the camp fires, as the party was without tents, and the weather cold enough to snow a little.
Next morning the witnesses were marched to Independence under a strong guard and quartered in the block-house—formerly the Flourney Hotel. The attorney-general of the State, Mr. Wells, had been sent down by the governor to assist the circuit attorney, Mr. Reese, "to investigate as far as possible, the Jackson outrage." These gentlemen waited upon the witnesses in their quarters, and gave them to understand that all hope of criminal procedure against the mob was at an end. Only a few minutes afterward, Captain Atchison informed the witnesses that he had received an order from Judge Ryland that the services of his company were no longer needed in Jackson County. So the witnesses for the State were marched out of town to the tune of Yankee Doodle—quick time.
Thus ended the sickly attempt of the State authorities to "execute the law"—in which execution the 'public,' according to the governor, was interested, but no further interested in this outrage. But, "so far as a faithful execution of the laws is concerned," he presumed, "the whole community felt a deep interest; for that which is the case of the 'Mormons' today, may be the case of the Catholics tomorrow; and after them, any other sect that may become obnoxious to a majority of the people of any section of the State."[A]After this effort by the State authorities to execute the law, doubtless all other sects or parties who were likely to come under the ban of popular sentiment felt secure in their liberties—satisfied with the valor of the officers of the State who had trembled before the bold front of a mob—a mob which had boasted that if the "Mormons" were reinstated in their homes by the authority of the governor, not three months should elapse before they would drive them again! And even while the circuit court was convened at Independence, and a company of militia was in attendance to execute its mandates, and the attorney-general of the State present to assist the circuit attorney prosecute those who had violated the law—yet, in the presence of all this authority, the old citizens of Jackson gathered, and assumed such a boisterous and mobocratic appearance that their bold front overawed the officers of the court; the attorneys of the State telling the State witnesses—who were also sufferers from the previous violence of the mob—that all hopes of criminal prosecutions against the mob were at an end; while Judge Ryland issued an order for the militia to withdraw, just when they were needed to protect his court in vindicating the law!
Thus ended the only effort that was ever made by the officers of Missouri to bring to justice these violators of the law. One class of citizens had conspired against the liberties of another class, and being the stronger had, without the authority of law, or shadow of justification, driven twelve hundred of them from their possessions, and there was not virtue enough in the executive of the State and his associates to punish the offenders. The determination of the mob to resist the law was stronger than the determination of the State officers to execute it and make it honorable. And yet the constitution of the State made it the imperative duty of the executive to "take care that the laws are faithfully executed." And the laws of the State empowered the commander-in-chief of the militia (the governor) "in case of * * * insurrection, or war, or public danger, or other emergency, to call forth into actual service such portion of the militia as he might deem expedient." With this power placed in his hands by the laws of the State, Governor Dunklin permitted mobs to overawe the court of inquiry he himself had ordered, and allowed them to continue unchecked in their unhallowed deeds of devastation and violence. And while the mobocrats triumphed over the law, the governor's letters to the leading elders of The Church contained many pretty patriotic sentiments, but he lacked the courage to execute the law.
[Footnote A: Governor Dunklin's communication, Millennial Star, Vol. 14, p. 702.]
THE CAUSE OF EXPULSION—FUTURE REDEMPTION.
It must not be supposed that the Prophet Joseph was an uninterested spectator of the stirring events that were being enacted. The circumstances of The Church were such that his presence was necessary in Kirtland, but all the sympathy of his nature went out to his brethren in affliction; and his letters were filled with words of encouragement and wise counsels: and, so far as his embarrassing financial circumstances would permit, he rendered them material aid. There were two things, however, that he could not understand; "and," said he, "they are these: Why God has suffered so great a calamity to come upon Zion, and what the great moving cause of this persecution is. And again, by what means he will return her back to her inheritance, with everlasting joy upon her head."
He was not left long in doubt as to these matters. The words we have quoted above are taken from a letter written by Joseph on the tenth of December, 1833; and six days later the Lord in a revelation to him said:
Verily I say unto you, concerning your brethren who have been afflicted, and persecuted and cast out from the land of their inheritance, I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions. * * * Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. They were slow to hearken unto the voice of the Lord their God, therefore the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble.[A]
Verily I say unto you, concerning your brethren who have been afflicted, and persecuted and cast out from the land of their inheritance, I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions. * * * Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. They were slow to hearken unto the voice of the Lord their God, therefore the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble.[A]
[Footnote A: Doc. & Cov. Sec. 101:1-7.]
This explained to the uttermost why the saints were driven away from Zion. Of the evils which were in their midst they had been made aware by the reproofs of their brethren; they had been warned time and again by the Prophet and the high council at Kirtland of impending judgments. But all these warnings had only aroused them to a partial repentance; and the Lord, true to his word at the time of giving the warning, was now pleading with the strong ones in Zion, and chastening her mighty ones, that they might overcome.[B]
[Footnote B: Doc. & Cov. Sec. 90:34-37.]
Seeing, then, that the saints were punished for neglecting to observe the counsels of God, the question may arise, are the mob to be held responsible for their acts of violence against them? Most assuredly, for it is a case where "offenses must needs come, but woe unto them by whom they come."
In relation to the other matter about which Joseph was perplexed, namely, by what means the Lord would redeem Zion, this same revelation, and one given subsequently—on the twenty-fourth of February, 1834—explained. From these two revelations we learn that Zion is to be redeemed by power. "I will raise up unto my people," said the Lord, "a man who shall lead them like as Moses led the children of Israel, for ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage, with power, and with a stretched out arm: and as your fathers were led at the first,even so shall the redemption of Zion be.Therefore, let not your hearts faint, for I say not unto you as I said unto your fathers, mine angel shall go up before you, but not my presence; but I say unto you, mine angels shall go before you, and also my presence, and in time ye shall possess the goodly land."[C]But this great blessing, they were given to understand, was not to be granted"until after much tribulation."[D]
[Footnote C: Doc. & Cov. Sec. 103.]
[Footnote D: Doc. & Cov. Sec. 103:12, and Sec. 58:2-4.]
Joseph Smith was commanded to gather up the strength of the Lord's house, the young men, and the middle-aged; and they were to gather to Zion to possess the land that the Lord had appointed unto the saints, much of which they had purchased and consecrated unto him. The work of gathering was to go on. The churches of the east were to sent up money in the hands of wise men to purchase inheritances; and inasmuch as their enemies came upon them to drive them from their homes, they were to defend themselves, and avenge themselves of their enemies. They were to make every effort to obtain five hundred men to go up and redeem Zion; but if they failed to get five hundred, then they were to get three hundred; and if they failed to get three hundred, they were to get one hundred; but they were not to go if unable to obtain one hundred. The Lord told the saints, even previous to this, that "there is even now already in store a sufficient, yea, even an abundance, to redeem Zion, and establish her waste places, no more to be thrown down, were the churches, who call themselves after my name, willing to hearken to my voice."[E]
[Footnote E: Doc. & Cov. Sec. 101:75.]
IMPORTUNING AT THE FEET OF THE JUDGE—THE GOVERNOR—THE PRESIDENT.
Pending the gathering of the strength of the Lord's house to go up to redeem Zion, the saints who had been driven from their homes were instructed to importune at the feet of the judge; and if he heed them not, then to importune at the feet of the governor; and if the governor heeded them not, then to importune at the feet of the president; and if the president heeded them not, "then will the Lord rise and come forth out of his hiding place, and in his fury vex the nation, and in his hot displeasure, and his fierce anger, in his time, will cut off these wicked, unfaithful, and unjust stewards."
The brethren now began the work of petitioning in earnest. The authorities and brethren in Kirtland petitioned the governor of Missouri in behalf of their afflicted brethren of that State, inclosing in their petition the revelation the Lord had given respecting the redemption of Zion.[A]They also sent a similar petition, and the same revelation, to the President of the United States. "And now," wrote Joseph to the brethren in Missouri, "we will act the part of the poor widow[B]to perfection, if possible, and let our rulers read their destiny if they do not lend a helping hand."
[Footnote A: Doc. & Cov. Sec. 101.]
[Footnote B: Luke 18:1-6.]
The saints in Missouri were by no means idle. They continued to keep the subject of their wrongs constantly before the authorities of the State. They also prepared a petition to the President of the nation, setting forth their wrongs at great length, enclosing in it the reply of the governor to their petition to him. And since the governor claimed that the laws of his State did not authorize him to keep a military force in Jackson County, to protect them in their homes after their restoration, they asked the President to restore them to their possessions, and protect them when so restored, by an armed force, until peace was insured. Their petition also referred to the section of the Constitution which provides that the United States shall protect each state against invasion; "and on application of the legislature, or of the executive (when the legislature cannot be convened) against domestic violence."[C]At the same time the exiles informed Governor Dunklin that they had petitioned the President for a force to protect them in their homes, and asked him to assist them by sending to the chief executive of the nation a few lines in support of their claims. Elder Phelps wrote Senator Thomas H. Benton, informing him of their having sent a petition to the President, and asked him for his co-operation in securing their rights. Governor Dunklin answered that as it was possible that the saints had asked the President to do something that he was not empowered to do, he could not consistently join with them in urging him to do it. "If you will send me a copy of your petition to the President, I will judge of his right to grant it; and if of opinion he possesses the power, I will write in favor of its exercise." But whether the saints complied with this request or not, I cannot learn.
[Footnote C: Const. Art. iv, Sec. 4.]
On the second of May, 1834, they received a communication from Washington, which, as might have been anticipated, stated that the offenses of which they complained were violations against the laws of the State of Missouri, and not the laws of the United States, and the clause in the Constitution to which they had alluded, extended only to proceedings under the laws of the United States. "Where an insurrection in any State exists, against the government thereof," said the communication from Washington, "the President is required, on the application of such State, or of the executive (when the legislature cannot be convened), to call forth such a number of the militia, as he may judge sufficient to suppress such insurrection. But this state of things does not exist in Missouri, or if it does, the fact is not shown in the mode pointed out by law. The President cannot call out a military force to aid in the execution of the State laws, until the proper requisition is made upon him by the constituted authorities." And as the "constituted authorities" would not make that requisition, all hopes of assistance from the general government, of course, were at an end.
When the State legislature convened, the governor called the attention of the body legislative to the outrages committed by the citizens of Jackson County against the "Mormons," saying: "As yet, none have been punished for these outrages, and I believe that, under our present laws, conviction for any violence committed against a 'Mormon' cannot be had in Jackson County. * * * It is for you to determine what amendment the laws may require, so as to guard against such acts of violence for the future." This notice of the question in the governor's message revived the sinking hopes of the exiles, but it was only again to have them disappointed. The portion of the governor's message which referred to the Jackson outrage was given to a special committee, and at the suggestion of Messrs. Thompson and Atchison, of the Missouri legislature, the saints petitioned that body for an enactment to reinstate them in their homes and protect them, when thus reinstated, but it availed nothing. The legislature took no action in the matter. The violators of the law went unwhipped of justice. Suffering innocence found no protector in the State.
ZION'S CAMP.
"When the Lord commands, do it." This is what the Prophet Joseph declared to be his rule. Therefore, when the Lord, on the twenty-fourth of February, 1834, commanded him to gather together the strength of the Lord's house—the young and middle-aged men in The Church—for the purpose of going to Missouri, to redeem Zion, two days later he was seen leaving his home for the State of New York, to fulfill this commandment.
He was accompanied by Parley P. Pratt on this mission. Other leading Elders went in various directions on the same errand. They traveled among the branches of The Church in the east pleading the cause of Zion, asking the saints to assist in her redemption by contributing of their substance to relieve the distresses of their brethren who had been driven from their homes in Missouri, who now were exiles and largely dependent upon the kindness of strangers for means of living. They called upon the saints to send money to Missouri with which to purchase inheritances for themselves; they also asked the young and the middle-aged men to volunteer to go to Zion for the purpose of assisting their brethren to maintain their possessions in Jackson County, when the State authorities should reinstate them in their homes. We have none of the speeches of these elders in print, we cannot tell how well they told the story of Zion's wrongs; but surely the plain, unvarnished statement of her woes would be sufficient to move adamantine hearts to pity; while those who held the sufferers as brethren in a common cause would weep over their affliction, and with resolution stronger than the love of life, pledge their fortunes, and themselves to bring about their restoration to their homes and secure to them the enjoyment of life, liberty, and the pursuit of happiness. It will become necessary, however, in another place, for us to tell how unsympathetic, and what a lack of faith there was among the eastern branches of The Church; and how these things justly brought upon the saints in the east the displeasure of God, and prevented, at that time, the redemption of Zion.
The village of New Portage, about fifty miles from Kirtland, Ohio, was made the place of rendezvous for the young and middle-aged brethren, who, in response to the call of the Lord and his Prophet, had volunteered to go to the assistance of their brethren in Missouri; and here, about the first of May, the volunteers began to assemble. On the sixth they were joined by their youthful prophet-leader, who, the next day, organized them as follows: F. G. Williams was appointed treasurer and pay-master of the camp. All the money was collected and given into his keeping. Zerubbabel Snow was appointed commissary general. There were also other general officers that were appointed, but what they were we have been unable to learn. The camp was divided into small companies, twelve men in each. These companies elected their own captains, who then assigned each man his duty in the respective companies, thus: two cooks; two firemen; two tent makers; two watermen; one runner, or messenger; two wagoners and horsemen; and one commissary.
In all, the company that collected at New Portage numbered one hundred and fifty, which was increased by the time the camp reached Missouri to about two hundred.
They purchased flour and baked their own bread, and cooked their own provisions, which, at times, were scarce. Their baggage wagons, about twenty in number, were so loaded with their provisions, arms, ammunition and clothing for their distressed brethren in Missouri, that nearly the whole company had to walk. Every night before retiring to sleep, the blast of the evening trumpet called them to prayers in their respective tents; and the morning trumpet summoned them to implore the assistance of Divine Providence in the day's march. Thus they made the journey, pitching their tents by the way-side, alike in the settled country and in the wilderness; stopping occasionally for a few days, to refresh their overworked teams; and always remaining in camp on the Sabbath day to hold divine service, and partake of the sacrament. On the occasion of their holding public worship, the people in the vicinity of their encampment would often attend and wonder much at the doctrines they heard, being puzzled to know what sect of men they were.
Such a company of men traveling in this manner through the country did not fail to excite the curiosity of the people; and every effort was made to learn the names of the leaders, the business, object, and destination of the expedition; but in this they failed, as it was Joseph's instructions to the members of the company not to make these things known. There were several boys in the expedition, and at times these were questioned by strangers, but with very unsatisfactory results. Among the number of boys so questioned was Geo. A. Smith, afterwards one of the counselors to President Brigham Young, in the Presidency of The Church. The questions and answers were about as follows:
"My boy, where are you from?"
"From the east."
"Where are you going?"
"To the west."
"What for?"
"To see where we can get land cheapest and best."
"Who leads the camp?"
"Sometimes one, sometimes another."
"What name?"
"Captain Wallace, Major Bruce, Orson Hyde, James Allred, etc."[A]
[Footnote A: Celebration Pioneers' Day, p. 18.]
The people not unfrequently, however, suspected they were "Mormons," and many times the little band was threatened with destruction, and spies continually harassed them by trying to get into their camp. They were foiled in these efforts though, by the vigilance of the guards, who nightly patrolled their encampment. At various points through Indiana and Illinois, they were told their passage would be resisted, but these threats nothing daunted them. The opposition was overawed more than once by the numbers in the camp being multiplied in the eyes of their enemies. The brethren of Zion's Camp knew the object of the expedition to be a noble one. They were conscious of God's approval, and of the presence in their midst of his angels; and strengthened by this knowledge, they fearlessly marched on to accomplish the work of redeeming Zion.
Joseph says: "We know that the angels were our companions, for we saw them." A circumstance in the experience of Parley P. Pratt furnishes further testimony of the presence of angels with this expedition. Elder Pratt was chiefly engaged as a recruiting officer, and on one occasion, when he had traveled all night to overtake a small company he was conducting to the main camp, he stopped at noon on a broad level plain to let his horse feed. No habitation was near. Stillness and repose reigned around him. "I sank down," he says, "overpowered with a deep sleep, and might have lain in a state of oblivion till the shades of night had gathered about me, so completely was I exhausted for the want of sleep and rest; but I had only slept a few moments till the horse had grazed sufficiently, when a voice, more loud and shrill than I had ever before heard, fell upon my ear, and thrilled through every part of my system; it said:'Parley, it is time to be up and on your journey.'In the twinkling of an eye I was perfectly aroused, I sprang to my feet so suddenly that I could not at first recollect where I was, or what was before me to perform. I afterwards related the circumstance to Brother Joseph Smith, and he bore testimony that it was the angel of the Lord who went before the camp, who found me overpowered with sleep, and thus awoke me."[B]
[Footnote B: Autobiography of Parley P. Pratt, p. 123.]
The line of march led the camp through Indiana and the central part of Illinois. The journey was undertaken, too, at a time of year—May and June—when nature appears in her most lovely attire—when the forests were in full leaf, and filled with the resonance of birds, the hum of bees and insects; when the great prairies, which quite bewilder one with their vastness, are clothed in their variegated garments of grass and wild flowers; at a time of year when in the upper deep there is a deeper blue, when the rising sun seems to shed a brighter light upon the earth beneath, and when his parting rays paint the evening skies in splendors unsurpassed.[C]
[Footnote C: PEN-PICTURE OF THE CAMP.—In fancy I see them after a hard day's march making their encampment. The sun has just sunk behind the western horizon as Joseph and the standard bearer are choosing the place for their night's encampment They have paused on the summit of one of the gentle swells of prairie so common in their line of travel. A short distance to the south is a small wooded stream. To the north and east, as far as the eye can see, is nothing but the broad, rolling prairie; looking west, the horizon is bounded by a view of the heavy forests which marked the meandering course of the Illinois.
"Brother Joseph, would it not be better to make our camp further to the south, down on the banks of the stream where wood and water will be more convenient?" said he who bore the standard. "I think not," replies the Prophet. "You know we received word that the people intend to prevent us crossing the Illinois River, which we will reach by ten o'clock tomorrow; so that we are in the vicinity of our enemies. If we camp in the woods, they could surround us, and we not be aware of it. But by making this eminence our camp ground they can't approach without being observed by our guards; and the brethren will be willing to carry both wood and water this short distance in order to enjoy the security of this position."
And now the main company has come in full view over a hill to the east, and as they see the ensign planted they know the camp ground has been chosen. Anxious to obtain food and rest, they urge their jaded teams to make better speed, and soon the twenty wagons are arranged in two curving lines, to make an oval enclosure with openings at each end. Now is enacted a busy scene. Men are hurrying to and fro in all directions; but there is no confusion. Each knows what is required of him, and cheerfully performs his allotted part. The teamsters have unhitched and stripped the harness from their sweating horses that now quietly crop the rich grass; the firemen and watermen have brought both fuel and water, and already the sombre twilight is made cheerful by the light of the camp fire, around which the cooks are busy preparing the evening meal. The tent makers are stretching the tents within the space enclosed by the wagons. Orders are given in a cheerful, half-jesting manner. All is peace—all is union. Now you see the men quickly gathering around their respective fires, as their several cooks announce supper ready. As they quietly seat themselves around their food, heads are bared, and thanks returned to Him, who had commanded them in everything to give thanks. Pleasant conversation prevails in nearly every group. The trials of the day are turned into merriment—anecdotes and jests provoke peals of laughter, and the toils of the day are forgotten. Supper is over. Around a fire near the center of the encampment have gathered a number of brethren, and their prophet-leader is relating to them some of the visions of his early youth, interspersing his narrative with maxims of incalculable value to the hearers. As he warms under the glow of the Spirit of God, he tells them of the future glory of Zion—of the temple to be overshadowed by a pillar of cloud by day and of fire by night—of her being a place of refuge—a city of peace in which the saints of God shall safely dwell, and how the wicked shall say, "let us not go up to battle against Zion, for her inhabitants are terrible." But listen! In another part of the camp a number of the brethren are singing; and as the melody floats out on the calm stillness of the night, you recognize one of the familiar songs of Zion:—
Glorious things of thee are spoken,Zion, city of our GodHe, whose word can not be broken,Chose thee for his own abode.On the Rock of ages founded,What can shake thy sure repose!With salvation's walls surrounded,Thou may'st smile on all thy foes.
Glorious things of thee are spoken,Zion, city of our GodHe, whose word can not be broken,Chose thee for his own abode.
On the Rock of ages founded,What can shake thy sure repose!With salvation's walls surrounded,Thou may'st smile on all thy foes.
The song was scarcely concluded when the sharp, thrilling notes of the bugle summon to prayer. All promptly retire to their tents and are engaged in solemn devotion. Few leave the tents after prayers. The guards have been notified to take their places, and their comrades stretch out their tired limbs upon their rude pallets. As the bustle in the camp ceases, and naught is heard but the whispered conversation of the guards, or their footsteps as they move back and forth upon their beats, you hear in the distance the plaintive notes of the whip-poor-will. And now the pale moon slowly rises and bathes in her soft light the sleeping camp.—Roberts.]
ZELPH.
After crossing the Illinois River Zion's Camp passed many of those mysterious earth mounds so common in that section. Mysterious mounds! No, not mysterious to them, for they had with them the record of the peoples who erected them—the Nephites and Lamanites, or, more likely still, the people of Jared.
While encamped on the western bank of the Illinois, Joseph and several others ascended one of these high mounds from which they could overlook the tops of the trees, and see the prairies beyond. On the top of the mound were three stone altars, erected one above the other, "according to the ancient order," said Joseph. Human bones were scattered about on the surface of the ground; and after removing about a foot of the soil at the crown of the mound, they found the skeleton of a man nearly complete. Between his ribs was an Indian arrowhead which, doubtless, had produced his death. The visions of Joseph's mind the day following were opened, and he learned that this man whose skeleton they had found was named Zelph. He was a white Lamanite; the curse of the black skin had been taken from him because of his righteousness. He was a noted character, a warrior and chieftain under the great prophet Omandagus, who was known from the hill Cumorah to the Rocky Mountains. He was killed in the last great struggle of the Lamanites and Nephites by the arrow-head found between his ribs.[A]
[Footnotes A: President Brigham Young took possession of the arrow-head.]
DISSENSIONS IN THE CAMP.
On the seventh of June Zion's Camp reached the Allred settlement, on Salt River. This Allred settlement consisted, for the most part, of Latter-day Saints, and here Joseph resolved to refresh his men and teams by resting a few days. The day following their arrival, they were rejoined by Hyrum Smith and Lyman Wight who had parted from the main company in Ohio for the purpose of going into Michigan, to raise from among the several branches of that State, volunteers to assist in redeeming Zion. The addition of these volunteers swelled the number in the camp to two hundred and five men, and twenty-five baggage wagons, with two or three horses to each.
During this stay of several days at Salt River, a reorganization of the camp took place. Lyman Wight, who had some knowledge of military evolutions and tactics, and was, withal, a bold, fearless man, was elected general of the camp. Joseph chose a company of twenty men to be his life guard, of whom his brother Hyrum was made captain. The rest of the men were organized into companies as at New Portage. The general of the camp drilled these companies in military manoeuvres; inspected their fire-locks, and gave them target practice by platoons—in short, prepared them for effective service should the emergency arise for them to use force to retain their possessions in Zion.
I regret to say that the spirit of union and harmony depicted in my pen sketch of the camp, in the foot-note of chapter eighteen, was not always characteristic of it. There were times when a spirit of selfishness and an utter lack of brotherly love with some was manifested. Particularly was this true of one Sylvester Smith, who exhibited a selfish and at other times a quarrelsome spirit. One evening when provisions in camp were scarce, Elder P. P. Pratt called upon Sylvester Smith for something to eat; and although Smith had food, he refused to divide with Brother Pratt, and sent him to someone else. The end of it was Brother Pratt had to retire hungry. Joseph being told of this, severely reproved the offender; and whether that reproof continued to gall the feelings of Sylvester Smith or not, I cannot say. But at any rate, as soon as the camp arrived at what is known as the twenty-two mile Wockendaw Prairie, well on to two hundred miles west from the Mississippi, this same man and Lyman Wight made an effort to divide the camp. The company had first taken up quarters in the woods on the bank of the river; but being threatened by their enemies, Joseph decided that it would be better to move out into the open prairie. With this arrangement some were dissatisfied, as it took them away from firewood. Lyman Wight and Sylvester Smith turned aside with their companies and went into camp before leaving the timber; and as the other companies came along, would hail the captains and ask them if they were following General or Wight some other man.
At this some companies hesitated a moment, and then drove out to the plain where the ensign had been planted to mark the place Joseph had chosen for the encampment. Those who had turned aside, and made an effort to divide the camp, came up also, and were called upon to give an account of their conduct. They acknowledged their error, and were forgiven.
Another difficulty arose among the brethren, about a dog which had snapped at Sylvester Smith and others. Considerable anger and ill feeling existed in camp about it. At last Joseph in the presence of a number of the brethren said: "I will descend to that spirit which is in the camp, to show you the spirit you are of; for I want to drive it from the camp.The man that kills that dog, I will whip him."Sylvester Smith came up just in time to hear the last part of Joseph's remarks, and said: "If that dog bites me I shall kill him."
"If you do I will whip you," replied Joseph.
"If you do, I shall defend myself the best way that I can."
To which Joseph rejoined that he would whip him in the name of the Lord. "Now," said he, "I have descended to that spirit to show you the spirit which is among you. Brethren, are you not ashamed of it? I am." Then he reproved them sharply for their murmuring and follies. As they continued in their rebellious moods and manifested but little of the spirit of repentance, he predicted that a plague would overtake the camp, and they would die like sheep with the rot.[A]Of the fulfillment of this prediction, I shall speak hereafter.
[Footnotes A: Of this prophecy Heber C. Kimball, in his journal under date of June 3rd says: "This day June 3rd, while we were refreshing ourselves and our teams, about the middle of the day, Brother Joseph got up in a wagon and said that he would deliver a prophecy. After giving the brethren much good advice, exhorting them to faithfulness and humility, he said the Lord had told him that there would be a scourge come upon the camp, in consequence of the factions and unruly spirits that appeared among them and they should die like sheep with the rot; still if they would repent and humble themselves before the Lord, the scourge in a great measure might be turned away; but as the Lord lives, this camp will suffer for giving way to their unruly temper."—Times and Seasons Vol. vi. p. 788.]