VIEWS CONCERNING ZION—MOB VS STORM.
As soon as the camp was reorganized at Salt River, Parley P. Pratt and Orson Hyde were sent as delegates to wait upon Governor Dunklin, at Jefferson City, and request him to call out a sufficient military force to reinstate the saints in the possession of their homes. In the interview the governor frankly admitted the justice of the demand, but expressed fears that if he should so proceed, it would excite civil war, and deluge the whole country with blood. He advised these delegates to counsel their people, for the sake of peace, to sell the lands from which they had been driven. To this the delegates refused to consent, saying:
We will hold no terms with land pirates and murderers. If we are not permitted to live on the lands we have purchased of the United States, and be protected in our rights and persons, they will at least make a good burying ground in which to lay our bones; and we shall hold on to our possessions in Jackson County, for this purpose at least.
We will hold no terms with land pirates and murderers. If we are not permitted to live on the lands we have purchased of the United States, and be protected in our rights and persons, they will at least make a good burying ground in which to lay our bones; and we shall hold on to our possessions in Jackson County, for this purpose at least.
The governor could not and did not blame them; but he trembled for the country, and dared not carry out what he admitted to be the plain, imperative duties of his office.
Elders Pratt and Hyde rejoined the camp not far from the line of Ray County. As soon as they arrived, the Prophet Joseph, his brother Hyrum, Lyman Wight, and some others repaired to a grove, and heard their report.
"After hearing our report," says Parley P. Pratt, "the President (Joseph Smith) called on the God of our fathers to witness the justice of our cause, and the sincerity of our vows, which we engaged to fulfill whether in this life or in the life to come. For, as God lives, truth, justice, and innocence shall triumph; and iniquity shall not reign."
As the brethren approached Richmond, threats were made that they should not pass through the town, and rumor had it that a force of men was in waiting to intercept them. Daylight of the nineteenth of June saw them, in spite of the threats, quietly passing through the streets of the sleeping town. When they broke camp in the morning, they designed reaching Clay County that day; but they met with so many reverses in the day's march, such as wagons breaking down, wheels running off, etc., that they failed to accomplish it. Early in the evening they went into camp between two forks of Fishing River.
A plan had been laid for the complete destruction of "Joe Smith's army," as Zion's Camp was called by the Missourians; and now the time for its\ execution had arrived. A mob of two hundred men had been raised in Jackson County, which was to cross the Missouri into Clay County, about the mouth of Fishing River, where a man named Williams kept a ferry. This mob was to be joined at the fords of Fishing River by a party of sixty from Richmond; and still by another mob, seventy in number, from Clay County. Indeed, it looked as if Zion's Camp was to be annihilated forthwith.
While the brethren were making preparations for the night, five men armed with guns rode into camp, and insolently told the brethren they would "catch hell before morning." "And their oaths," says Joseph, "partook of all the malice of demons."
The Jackson mob assembled opposite the mouth of Fishing River, and one scow-load—forty in number—was sent over. By this time the sun was but little more than an hour high, and the camp observed a small cloud coming up from the west. "It wasn't any larger than your hat when I first saw it," said one[A]who was present, and described the occurrence to me; "but in about twenty minutes the whole heavens were inky blackness, which now and then seemed split by the vivid streams of lightning." All the artillery of heaven seemed to be in action. The wind blew and the rain and hail fell in torrents. The hailstones—unusually large ones—cut down the corn crop and other vegetation. Large limbs were wrenched from sturdy oaks and twisted into withes by the fierce wind.
[Footnote A: This was the late Judge Joseph Holbrook of Davis County, who personally related the circumstance to me.]
The tents in the camp were blown down, and the most of the brethren took refuge in an old church house near their camp ground. Big Fishing River, that was not more than six inches deep before the storm arose, was about forty feet deep the next morning; and the mob swore that Little Fishing River rose thirty feet in that many minutes.
This storm prevented the mob from collecting as arranged. The scow that had ferried over part of the Jackson mob, in returning for more, was met by the storm and only after much difficulty about dark reached the Jackson side. Those that had been shipped across were exposed to the pitiless pelting of the storm all night, which cooled their desire to "kill Joe Smith and his army."
"Instead of continuing a cannonading which they commenced, * * * they crawled under wagons, into hollow trees, and filled one old shanty."[B]The next morning they were as anxious to reach the Jackson side of the Missouri as they had been the night before to get at "Joe Smith's" camp. The other parts of the mob who were to give the brethren "hell before morning" met with a fate equally unpleasant. Their horses were frightened, broke away from their masters, and wandered over the prairies in some instances several days. Their plans for the destruction of Zion's Camp were frustrated, and the brethren rejoiced.
[Footnote B: Joseph's history under date of 19th of June, 1834.]
NEGOTIATIONS.
The day following this providential storm the camp moved out into the prairie some five miles, where there was a better chance to defend themselves. Here, the next day, Colonel Sconce and two other leading men from Ray County called upon the camp to learn what the intentions of the brethren were. Said the colonel: "I see there is an Almighty power that protects this people, for I started from Richmond with a company of armed men having a full determination to destroy you, but was kept back by the storm, and was not able to reach you." Having said so much, he was seized with such excitement that he trembled from head to foot like an aspen-leaf, and had to take a seat in order to compose himself.
Joseph, in a lengthy speech, related the trials and persecutions of the saints, particularly the sufferings of those in Jackson County. He related the story of the travels of Zion's Camp, how they had come one thousand miles to assist their afflicted brethren by bringing them clothing, etc., and to aid them in returning to their homes and maintaining them, and denied the infamous reports circulated to arouse the anger of the people against the exiled saints. This speech was so simple, so pathetic, and yet so forcible that the strangers were melted by its spirit, so that they wept at the story of the persecutions of God's people. At the close of the speech they arose, and gave their hands to the youthful speaker; promising to use all their influence to allay the excitement and correct the false impressions that had gone out respecting the object of the expedition—a promise they faithfully kept.
It is said of the Prophet Joseph that if he could but once get the attention even of his most bitter enemies his native eloquence, inspired by the truth and the pathos of his people's sufferings, usually overwhelmed them; and in no instance was his triumph more marked than in the one just related.
The day after the visit of Colonel Sconce, Cornelius Gillium, the sheriff of Clay County, came into camp and desired a consultation. The company was marched into a grove adjacent and formed a large circle with Gillium in the center. "I have heard that Joseph Smith is in the camp, and if so, I should like to see him," commenced Gillium.
"I am the man," replied Joseph, as he rose to his feet. This was the first time Joseph was made known to strangers since leaving Kirtland, as he had gone by a fictitious name through the whole journey.
Gillium then proceeded to describe the character and disposition of the Missourians, and the course that ought to be pursued to secure their favor and protection; and concluded by requesting to know what the intentions of the company were. This brought out the statements we now give, which were published in theMissouri Enquirerof the first of July, 1834.
GILLIUM'S COMMUNICATION.Being a citizen of Clay County, and knowing there is considerable excitement amongst the people thereof, and also knowing that different reports are arriving almost hourly; and being requested of the Hon. J. F. Ryland to meet the "Mormons" under arms, and obtain from the leaders thereof the correctness of the various reports in circulation, the true intent and meaning of their present movements, and their views generally regarding the difficulties existing between them and Jackson County,—I did in company with other gentlemen, call upon the said leaders of the "Mormons," at their camp in Clay County; and now give to the people of Clay County their written statement, containing the substance of what passed between us.(Signed) CORNELIUS GILLIUM.PROPOSITION, ETC., OF THE MORMONS.Being called upon by the above named gentleman, at our camp in Clay County, to ascertain from the leaders of our men, our intentions, views, and designs, in approaching this county in the manner we have, we therefore the more cheerfully comply with their request, because we are called upon by gentlemen of good feelings, and who are disposed for peace and an amicable adjustment of the difficulties existing between us and the people of Jackson County. The reports of our intentions are various, and have gone abroad in a light calculated to arouse the feelings of almost every man. For instance, one report is, that we intend to demolish the printing office in Liberty; another report is, that we intend crossing the Missouri River on Sunday next, and falling upon women and children, and slaying them; another is, that our men were employed to perform this expedition, being taken from manufacturing establishments in the east, that had closed business; also that we carried a flag, bearing "peace" on one side, and "war or blood" on the other, and various others too numerous to mention, all of which a plain declaration of our intentions, from under our own hands, will show are not correct.In the first place it is not our intention to commit hostilities against any man, or set of men; it is not our intention to injure any man's person or property, except in defending ourselves. Our flag has been exhibited to the above gentlemen, who will be able to describe it. Our men were not taken from any manufacturing establishment. It is our intention to go back upon our lands in Jackson County by order of the executive of the State, if possible. We have brought our arms with us for the purpose of self-defense, as it is well known to almost every man of the State, that we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in Jackson County. We are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles.We are willing for twelve disinterested men, six to be chosen by each party, and these shall say what the possessions of these men are worth who cannot live with us in the county; and they shall have their money in one year; and none of the "Mormons" shall enter that county to reside until the money is paid. The damages that we have sustained in consequence of being driven away, shall also be left to the above twelve men, or they may all live in the county, if they choose, and we will never molest them if they let us alone, and permit us to enjoy our rights. We want to live in peace with all men; and equal rights is all we ask. We wish to become permanent citizens of this State, and wish to bear our proportion in support of the government, and to be protected by its laws. If the above propositions are complied with, we are willing to give security on our part, and we shall want the same of the people of Jackson County, for the performance of this agreement. We do not wish to settle down in a body, except where we can purchase the land with money; for to take possession by conquest or the shedding of blood, is entirely foreign to our feelings. The shedding of blood we shall not be guilty of, until all just and honorable means among men prove insufficient to restore peace.(Signed) JOSEPH SMITH, JUN.,F. G. WILLIAMS,LYMAN WIGHT,RODGER ORTON,ORSON HYDE,JOHN S. CARTER.To John Lincoln, John Scone, George R. Morehead, Jas. H. Long, Jas. Collins.
GILLIUM'S COMMUNICATION.
Being a citizen of Clay County, and knowing there is considerable excitement amongst the people thereof, and also knowing that different reports are arriving almost hourly; and being requested of the Hon. J. F. Ryland to meet the "Mormons" under arms, and obtain from the leaders thereof the correctness of the various reports in circulation, the true intent and meaning of their present movements, and their views generally regarding the difficulties existing between them and Jackson County,—I did in company with other gentlemen, call upon the said leaders of the "Mormons," at their camp in Clay County; and now give to the people of Clay County their written statement, containing the substance of what passed between us.
(Signed) CORNELIUS GILLIUM.
PROPOSITION, ETC., OF THE MORMONS.
Being called upon by the above named gentleman, at our camp in Clay County, to ascertain from the leaders of our men, our intentions, views, and designs, in approaching this county in the manner we have, we therefore the more cheerfully comply with their request, because we are called upon by gentlemen of good feelings, and who are disposed for peace and an amicable adjustment of the difficulties existing between us and the people of Jackson County. The reports of our intentions are various, and have gone abroad in a light calculated to arouse the feelings of almost every man. For instance, one report is, that we intend to demolish the printing office in Liberty; another report is, that we intend crossing the Missouri River on Sunday next, and falling upon women and children, and slaying them; another is, that our men were employed to perform this expedition, being taken from manufacturing establishments in the east, that had closed business; also that we carried a flag, bearing "peace" on one side, and "war or blood" on the other, and various others too numerous to mention, all of which a plain declaration of our intentions, from under our own hands, will show are not correct.
In the first place it is not our intention to commit hostilities against any man, or set of men; it is not our intention to injure any man's person or property, except in defending ourselves. Our flag has been exhibited to the above gentlemen, who will be able to describe it. Our men were not taken from any manufacturing establishment. It is our intention to go back upon our lands in Jackson County by order of the executive of the State, if possible. We have brought our arms with us for the purpose of self-defense, as it is well known to almost every man of the State, that we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in Jackson County. We are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles.
We are willing for twelve disinterested men, six to be chosen by each party, and these shall say what the possessions of these men are worth who cannot live with us in the county; and they shall have their money in one year; and none of the "Mormons" shall enter that county to reside until the money is paid. The damages that we have sustained in consequence of being driven away, shall also be left to the above twelve men, or they may all live in the county, if they choose, and we will never molest them if they let us alone, and permit us to enjoy our rights. We want to live in peace with all men; and equal rights is all we ask. We wish to become permanent citizens of this State, and wish to bear our proportion in support of the government, and to be protected by its laws. If the above propositions are complied with, we are willing to give security on our part, and we shall want the same of the people of Jackson County, for the performance of this agreement. We do not wish to settle down in a body, except where we can purchase the land with money; for to take possession by conquest or the shedding of blood, is entirely foreign to our feelings. The shedding of blood we shall not be guilty of, until all just and honorable means among men prove insufficient to restore peace.
(Signed) JOSEPH SMITH, JUN.,F. G. WILLIAMS,LYMAN WIGHT,RODGER ORTON,ORSON HYDE,JOHN S. CARTER.
To John Lincoln, John Scone, George R. Morehead, Jas. H. Long, Jas. Collins.
After the departure of Gillium a revelation was given.[A]The Lord in this revelation declared that Zion might have been redeemed by that time, had it not been for the transgressions of his saints. They had not been obedient to the requirements made of them. They had withheld their means, and in their hearts had said: "Where is their God? Behold he will deliver them in time of trouble, otherwise we will not go up unto Zion, and we will keep our monies."
[Footnote A: Doc. & Cov. Sec. 105.]
Besides these evidences of a lack of faith, they were wanting in that unity required by the law of the celestial kingdom, and it is only through the observance of that law that Zion can be redeemed. The Lord, therefore, commanded the elders to wait a season for the redemption of Zion, until the saints should obtain more experience, learn obedience, and until means could be raised to purchase all the lands in Jackson County that could be purchased, and also in the surrounding counties; and until the Lord's army had become very great, and sanctified before him. And when this was done the Lord promised to hold his people guiltless in taking possession of that which was their own; and they should possess it forever. He had permitted the elders composing the camp to come thus far, for a trial of their faith; and now he had prepared a great endowment for them in the house which he had commanded to be built in Kirtland. Those who could stay in Missouri were to do so, but those who had left their families in the east, were at liberty to return.
The saints who had been driven from their lands in Jackson were instructed to carefully gather together in one region as much as could be, without exciting the fears of the people. They were to be very faithful and humble; boasting neither of faith nor judgments. By following this counsel, the Lord promised to give them favor in the eyes of the people, that they might rest in peace while they were saying to the people: "Execute judgment and justice for us according to the law, and redress us of our wrongs."
THREATENED JUDGMENT—IF—!
The day following this revelation the camp left Fishing River and approached Liberty, Clay County; but when within five or six miles of that place they were met by General Atchison and others who requested them not to go to Liberty, as the people were very greatly enraged at them. As this request was made by men of influence, and those who desired peace, and who felt an interest in the execution of justice, Joseph consented not to go to Liberty; and turning aside, camped on Rush Creek, near the residence of Sydney Gilbert, and in a Brother Burghart's field.
The day before, three of the brethren had suffered some with the cholera but it was not until the camp came to Rush Creek that the disease broke out among them in its fury. The night of the twenty-fourth of June will long be remembered by the members of Zion's Camp. All night long they heard the moans and piteous cries of the sufferers, and loud lamentations of those who lost their loved ones by the ravages of this dreadful disease.
When it first made its appearance Elder John S. Carter attempted to rebuke it, but he became its first victim. Joseph also undertook to stay its ravages by the laying on of hands. He administered to his brother Hyrum. "The moment I attempted to rebuke the disease, that moment I was attacked," he writes; "and had I not desisted, I must have saved the life of my brother by the sacrifice of my own, for when I rebuked the disease, it left him and seized upon me. I quickly learned by painful experience that when the great Jehovah decrees destruction upon any people, and makes known his determination, man must not attempt to stay his hand."
The brethren unitedly covenanted and prayed, hoping that they might have power with the heavens to stay the ravages of the plague; but to no purpose; for while they were engaged in prayer Elder Wilcox died. The deaths occurred so rapidly that coffins could not be prepared, so the dead were rolled up in blankets and put hurriedly into their graves; and while part of the brethren were engaged in digging the graves, others had to stand guard, musket in hand. After the plague had continued for two or three days, an effectual remedy was found for it by dipping those afflicted in cold water, or pouring it upon them. In all about seventy suffered from the cholera, and out of that number thirteen died.
The camp was dispersed early on the morning of the 25th, and Joseph sent by express to Messrs. Thornton, Doniphan, and Atchison, the following note:
Gentlemen:—Our company of men advanced yesterday from their encampment beyond Fishing River to Rush Creek, where their tents are again pitched. But feeling disposed to adopt every specific measure that can be done without jeopardizing our lives, to quiet the prejudices and fears of some part of the citizens of this county, we have concluded that our company shall be immediately dispersed and continue so till every effort for an adjustment of differences between us and the people of Jackson has been made on our part, that would in anywise be required of us by disinterested men of republican principles.I am respectfully,Your obedient servant,JOSEPH SMITH, JR.
Gentlemen:—Our company of men advanced yesterday from their encampment beyond Fishing River to Rush Creek, where their tents are again pitched. But feeling disposed to adopt every specific measure that can be done without jeopardizing our lives, to quiet the prejudices and fears of some part of the citizens of this county, we have concluded that our company shall be immediately dispersed and continue so till every effort for an adjustment of differences between us and the people of Jackson has been made on our part, that would in anywise be required of us by disinterested men of republican principles.
I am respectfully,Your obedient servant,JOSEPH SMITH, JR.
Thus Zion's Camp was disbanded. Had Governor Dunklin possessed the courage to enforce the law of the State; had he called out the militia of Missouri to reinstate the exiles in their homes, as at one time he expressed a willingness to do, the history of the camp might have been different. But Governor Dunklin lacked that courage, and without that assistance the camp itself was powerless.
Perhaps another view is also admissible. Had the members of Zion's Camp been more faithful—less contentious—more united; and had the saints in the eastern branches had more faith—faith to send up to Zion more men and more money with which to strengthen the hands of the saints on the land of Zion—the history of Zion's Camp might have been different. But thus it is: what men and great movements might attain to is often defeated, sometimes by the actions of enemies, sometimes by the lack of devotion and faith and energy on the part of those into whose hands great enterprises are committed. While God's general purposes will never ultimately be defeated by man, still upon each side of the general purposes of God a margin somewhat wide seems to have been left in which those both for and against those purposes may write what history they please—one that will meet with the approval of God, or one that will meet only with condemnation—herein is the agency of man. But in the exercise of that agency God's purposes will not be thwarted, for man's agency will not extend so far as that—if it did it would interfere with God's agency and decrees.
Joseph Smith and his brethren, on hearing that the governor of Missouri was afraid to execute the laws by returning the exiled saints to their homes, again covenanted that they would never cease their exertions until Zion was redeemed, and truth, justice and law should triumph over falsehood, injustice, and mobocracy,—a covenant which they called upon the God of their fathers to witness, and which they engaged to fulfill either in this life or the life to come.
But standing above all human resolutions, as the heavens stand above the earth, is Jehovah's own decree that he will execute justice and judgment, and that he will not give to wickedness a lasting victory. Zion will be redeemed. God has decreed it. "Behold, I say unto you, the redemption of Zion must needs come by power; therefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel, for ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage with power, and with a stretched out arm: and as your fathers were led at the first, even so shall the redemption of Zion be."[A]
[Footnotes A Doc. & Cov. Sec. 103:15-18.]
ATTEMPT AT ARBITRATION.
Whether it was the fear of popular censure or the approach of Zion's Camp that awed the Jackson County mob into suggesting a peaceable adjustment of their difficulties with the saints, we cannot say. Perhaps both considerations had their weight. At any rate the month of May, 1834, found them suggesting to Governor Dunklin, through some influential gentlemen of Clay County, the propriety of dividing Jackson County so that the old settlers and the saints could occupy separate territory, and confine themselves within their respective limits, with the exception of the public right of ingress and egress upon the highway.
This plan of settling the Jackson County trouble was suggested by Colonel J. Thornton, and concurred in by Messrs. Reese, Atchison and Doniphan. Their communication brought out a reply from the governor in which he expressed his pleasure at these gentlemen making an effort to bring about a compromise of the difficulties. He told them that had he not been afraid of embarrassing himself as an officer of the State he should have exerted himself to have brought about a compromise even before then; but he was fearful of traveling out of the strict line of his duty as the chief executive of the State, should he do so. Said he:
My first advice would be to the "Mormons" to sell out their lands in Jackson County, and to settle somewhere else, where they could live in peace, provided they could get a fair price for their lands, and reasonable damages for injuries received. If this failed, I would try the citizens, and advise them to meet and rescind their illegal resolves of last summer, and agree to conform to the laws in every particular, in respect to the "Mormons."
My first advice would be to the "Mormons" to sell out their lands in Jackson County, and to settle somewhere else, where they could live in peace, provided they could get a fair price for their lands, and reasonable damages for injuries received. If this failed, I would try the citizens, and advise them to meet and rescind their illegal resolves of last summer, and agree to conform to the laws in every particular, in respect to the "Mormons."
Should success attend neither of these plans, he would then try the plan of dividing the county as suggested by Colonel Thornton. "If all these failed," said the governor, "then the simple question of legal right would have to settle it. It is this last that I am afraid I shall have to conform my action to in the end." From the whole tenor of this communication, we learn that even the governor understood that the "simple question oflegal right" would reinstate the saints on the lands from which they had been driven. Here is an extract from the letter which confirms this statement:
A more clear and indisputable right does not exist, than that the "Mormon" people who were expelled from their homes in Jackson County, should return and live on their lands; and if they cannot be persuaded as a matter of policy to give up that right, or to qualify it, my course as the chief executive officer of the State is a plain one. * * * The Constitution of the United States declares: "that the citizens of each State shall be entitled to all privileges and immunities of citizens in the several States." Then we cannot interdict any people who have a political franchise in the United States, from emigrating to this State, nor from choosing what part of the State they will settle in, provided they do not trespass on the property or rights of others. * * * And again, our Constitution says, "that all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own conscience."I am fully persuaded that the eccentricity of the religious opinions and practices of the "Mormons," is at the bottom of the outrages committed against them.They have the right constitutionally guaranteed to them, and it is indefeasible, to believe and worship JOE SMITH as a man, an angel or even as the only true and living God, and to call their habitation Zion, the Holy Land, or even Heaven itself. Indeed there is nothing so absurd or ridiculous that they have not a right to adopt as their religion so that in its exercise they do not interfere with the rights of others.
A more clear and indisputable right does not exist, than that the "Mormon" people who were expelled from their homes in Jackson County, should return and live on their lands; and if they cannot be persuaded as a matter of policy to give up that right, or to qualify it, my course as the chief executive officer of the State is a plain one. * * * The Constitution of the United States declares: "that the citizens of each State shall be entitled to all privileges and immunities of citizens in the several States." Then we cannot interdict any people who have a political franchise in the United States, from emigrating to this State, nor from choosing what part of the State they will settle in, provided they do not trespass on the property or rights of others. * * * And again, our Constitution says, "that all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own conscience."I am fully persuaded that the eccentricity of the religious opinions and practices of the "Mormons," is at the bottom of the outrages committed against them.They have the right constitutionally guaranteed to them, and it is indefeasible, to believe and worship JOE SMITH as a man, an angel or even as the only true and living God, and to call their habitation Zion, the Holy Land, or even Heaven itself. Indeed there is nothing so absurd or ridiculous that they have not a right to adopt as their religion so that in its exercise they do not interfere with the rights of others.
Surely this is a liberal statement of the rights of the Latter-day Saints, and, indeed, of any other people; for the rights, privileges, and immunities of the saints under the government of the United States are no more than those belonging to other people—certainly they are no less. Still the governor was loath to perform what he admits to be his plain duty in restoring the "Mormons" to their homes. Indeed, he at length refused to do it; fearing that in executing the law, by returning the saints to their homes, he would involve the State in a civil war. He came the easier to this conclusion, doubtless, because the sufferers were an unpopular religious community. But if the execution of law must be abandoned because the violators thereof threaten to resist its execution, or because a reckless mob led by desperate men threaten that if the law is enforced they will plunge the country into civil war—what a burlesque on government it would be to refrain from the execution of law on that account!
On the tenth of June, 1834, the district judge, John F. Ryland, wrote a letter to Elder A. S. Gilbert, asking him to use his influence in gathering his brethren at Liberty, in Clay County, on the sixteenth of the month; saying that he expected to meet a delegation of citizens from Jackson County there, and he was desirous of giving his views upon the present situation of the parties concerned in the Jackson troubles, with the hope of bringing about a peaceable adjustment of them. This letter was read in a public meeting of the saints, and a respectful answer given, promising that as many of the exiles and their friends as conveniently could attend the meeting on the sixteenth would be present. Knowing there had been some talk about the propriety of the saints selling out their lands in Jackson County, and fearing the judge would advise them to do so, the brethren took occasion to say in this communication to him that no such proposition could possibly be acceded to by them, and concluded by saying: "Home is home, and we want possession of our homes from which we have been wickedly expelled—and those rights which belong to us as native free born citizens of the United States."
About one thousand people were in attendance at the meeting at the courthouse in Liberty on the sixteenth of June; and among them were many of the brethren and a deputation of citizens from Jackson County, who made the following proposition for the settlement of the Jackson difficulties:
The people of Jackson County will buy all the land the "Mormons" own in the County of Jackson, and also all the improvements which the "Mormons" had on any of the public lands as they existed before the first disturbance between the people of Jackson and the "Mormons," and for such improvements as they have made since. The valuation of the land and improvements shall be ascertained by three disinterested arbitrators, to be chosen and agreed upon by both parties; should the parties disagree in the choice of arbitrators, then——is to choose them.
Twelve Mormons shall be permitted to go with the arbitrators to show them their lands and improvements while they are being valued; and any other "Mormons" may accompany the arbitrators whom they may desire in order to give them information; and the people of Jackson guarantee their entire safety while doing so.
When the arbitrators report the value of the land and improvements, the people of Jackson will pay to the "Mormons" the valuation,with one hundred per cent added thereon,within thirty days thereafter; the Mormons are to agree not to make any effort ever after to settle, either collectively or individually, within the limits of Jackson County; and are to enter into bonds to insure the conveyance of their lands in Jackson County, according to these terms, when the payment shall be made, and the committee will enter into a like bond, with such security as shall be sufficient, for the payment of the money according to this proposition. While the arbitrators are investigating and deciding upon the matters referred to them, the "Mormons" are not to attempt to enter into Jackson County, or to settle there, except such as are by these propositions permitted to go there.
Or——
The people of Jackson will sell all their lands and improvements on public lands in Jackson County to the "Mormons," the valuation to be obtained in the same manner, the same per cent to be added, and thirty days allowed for payment as in our proposition to buy: the "Mormons" to give good security for the payment of the money, and this delegation will give security that the land will be conveyed to the "Mormons." All parties to remain as they are till the payment is made, at which time the people of Jackson will give possession.[A]
[Footnote A: Abridged from Millennial Star, Volume 15, p. 81.]
After these propositions were submitted to the meeting, a number of speeches were made in which much bitterness was manifested against the saints. The Rev. M. Riley, a Baptist minister, said: "The 'Mormons' have lived long enough in Clay County; and they must either clear out, or be cleared out."
To which the chairman of the meeting, Mr. Turnham, replied: "Let us be republicans, let us honor our country, and not disgrace it like Jackson County. For God's sake don't disfranchise or drive away the 'Mormons.' They are better citizens than many of the old inhabitants."
General Doniphan:—"That's a fact, and as the 'Mormons' have armed themselves, if they don't fight they are cowards. I love to hear that they have brethren coming to their assistance. Greater love can no man show, than he who lays down his life for his brother."
Cries of "adjourn," and "no, no, go on!" were now heard, mingled with curses loud and deep, and the ominous gleaming of knives, and cocking of pistols. To add to the excitement a man by the door yelled out—"A man stabbed!" At this, those in the court room rushed out to learn what had happened. It turned out that a blacksmith by the name of Calbert had stabbed a man by the name of Wales, who had boasted of having whipped many of the "Mormons"—one of whom had nearly lost his life through the injuries received. The meeting broke up without further bloodshed.
In the midst of this excitement a few of the brethren retired and addressed a communication to the Jackson County delegation in attendance at the meeting, to the effect that their proposition for a settlement of the Jackson difficulties would be presented to the saints, and an answer to it would be handed to Judge Turnham by the twentieth, sooner if possible. The brethren assured the Jackson delegation that peace was what they desired, and promised to use all their influence to establish it, and disclaimed any design to commence hostilities against the inhabitants of Jackson County; and further pledged themselves to use their influence to prevent the large company of their men (Zion's Camp) then en route for Missouri, going into Jackson County until the citizens of Jackson should receive an authoritative answer to their proposition to "buy or sell."
The Jackson delegation, in a very bad humor, started for Independence. One of the leaders, James Campbell, as he adjusted his pistols in his holsters, exclaimed: "The eagles and buzzards shall eat my flesh, if I don't fix Joe Smith and his army [meaning Zion's Camp,] so that their skins won't hold shucks before two days are passed."
The Jackson delegation went to Ducker's ferry and started to cross the Missouri, but when about the middle of the river, their boat suddenly went down as if made of lead. There was no storm—the river was calm, and no natural explanation could be given for the sinking of the boat. Joseph declared that the angel of the Lord sank it.[B]Indeed the circumstances are such as to go very far toward strengthening the statement. It is supposed that about twelve men were in the boat, and of this number seven[C]were drowned. Of the number drowned the names of three are all that have been learned—Ike Job,——Everett and James Campbell. The body of Campbell was found by a Mr. Purtle, about three weeks after the occurrence, on a pile of drift-wood, some four or five miles below where the boat sank. But little more than the skeleton of the man remained. His flesh had been eaten by the eagles and buzzards. His fate points a fearful warning to those who raise their hands against God's anointed. It gives us reason to believe that the day is not distant when the command of Jehovah—"Touch not mine anointed, and do my prophets no harm"—must be obeyed.
[Footnote B: Millennial Star, Volume 15, p. 83.]
[Footnote C: Joseph states that seven were drowned, (see History of Joseph Smith, Millennial Star, Volume 15, p. 83); but the History of Clay County, published in St. Louis by the National Historical Society, says that only five were drowned.]
The fate of Owens was more ludicrous—a comedy rather than a tragedy. He floated down the stream until he landed on an island, where he remained all night. The next morning he stripped off his clothes and swam ashore and laid down by the side of a log, close to the road. A lady passing on horse-back, learning of his condition, dropped him her shawl to cover his nakedness, until he could secure clothing.
THE PROS AND CONS OF ARBITRATION PROPOSITION.
Having related the principal events connected with the meeting held at Liberty, we must consider the propositions made by the Jackson people to the saints, for the peaceful adjustment of their difficulties. To have the lands owned by the saints and the improvements thereon valued by disinterested arbitrators, and the amount paid withone hundred per cent addedwithin thirty days, looks like a very fair proposition; but still the saints could not accept such terms; as the condition upon which the proposition was made required the surrender of some of their rights as citizens of the United States and freemen.
The Constitution of the United States says expressly: "The citizens of each State shall be entitled to all privileges and immunities of citizens in the several States."[A]The saints were citizens of the United States, possessing all the rights and franchises thereof, and they had a right—an indefeasible one, too—to settle in whatever State they saw proper to choose for their abode; and they had a right to settle in whatever part of the State pleased them best; and, as Governor Dunklin admitted, they had a right to call their habitation "ZION, the Holy Land, or Heaven itself," so long as in doing so, they interfered not with the property and rights of others. To accept the proposition of the Jackson people, therefore, and bind themselves never again to make any effort to settle collectively or individually within the limits of Jackson County, would be a surrender of their dearest rights of citizenship; and would be permitting mobocrats and murderers to dictate them in the exercise of their liberties; binding not only themselves, but their children as well, to the dictum of these wretches. To accept such a settlement of their troubles, would have been a covenant with death, an agreement with hell! To their honor be it said, they spurned the proposition with the contempt it deserved.
[Footnote A: Const. Art. IV, Section 2.]
But the surrender of some of their rights as citizens of the United States was not the only difficulty involved in the settlement of the Jackson troubles by the saints selling their possessions. God had revealed it to them that Jackson County was the place where is to be built the Zion of their God. For them to sell their lands then, and agree never after to make a settlement there, collectively or individually, would be a denial of their faith and bring upon them the displeasure of their God. For them to sell their lands was entirely out of the question.
But the mob offered not only to buy, but to sell upon the same conditions that they proposed to buy. Why did not the saints accept this offer? Simply because they could not, and the citizens of Jackson knew very well they could not. The old settlers of Jackson owned many times more the amount of land than was possessed by the saints, say thirty acres to one. The saints were not wealthy to begin with; and now, after they had been driven from their homes, robbed of their goods, their cattle driven away, their houses, stables, and stacks of grain burned, they are asked to buy nearly the whole of Jackson County, for which they must pay double price, because they were to addone hundred per centto the appraised value—inthirty days!I don't believe the people of Jackson County were sincere in making the proposition. They knew the saints could not sell their lands without surrendering many of their rights as free men and citizens of the United States; and without being untrue to their God, by virtually denying their faith in the revelations he had given regarding the building up of Zion in Jackson County. This the old settlers knew the Mormons would not do. They had tried to whip and frighten too many of them into a denial of their religious convictions, to think for one moment that money would be any inducement for them to deny that faith. On the other hand, they determined to put the price of their own land beyond the possibility of the saints purchasing it.
The whole scheme was concocted with a view of covering up their outrages against the people of God, under an appearance of fairness. "In the corrupted currents of this world, where Offense's gilded hand may shove by justice," where hypocrisy is often mistaken for piety, and cunning for fairness, the subterfuge may have served its purpose; but when the wretches who would have murdered the saints and plundered them of their goods shall stand before the bar of God where there is "no shuffling," but where the actions of men "lie in their true light," they will find their refuge of deceit will not shield them from the justice of Him who has declared, "vengeance is mine, I will repay!"
The saints refused to accept the terms of settlement made by the people of Jackson, but they themselves proposed terms of adjustment, as follows:
Twelve disinterested men were to be chosen, six by the exiles, six by the people of Jackson County. These twelve men were to say what the possessions of those men were worth that would not consent to live with the "Mormon" people, and they should receive the money for the same in one year from the time the treaty was made, none of the saints to enter Jackson County to reside until the money was paid.
This same company of twelve men was to be empowered to say what the damage was which the "Mormons" sustained in being driven from their homes and in the destruction of their property, the said amount allowed for damages to be deducted from the amount paid for the lands of those who would not consent to live with the saints.
The only reply received to this proposition was in a letter from S. C. Owens to Mr. Amos Reese, which plainly said the Jackson people would listen to nothing like the proposition made by the "Mormons;" and here the hopes of settling the Jackson County trouble by arbitration ended.
AN INTERIM—BLIGHTED HOPES.
The work accomplished by the Prophet Joseph was considerable during his stay in Missouri. On the first of July, with a few of the brethren, he crossed the Missouri into Jackson County, "once more," he remarked, "to set my foot on this 'goodly land.'" What contending emotions would be awakened by such a visit! There, just to the west of the courthouse in Independence, three years before, he had assembled with his brethren, and dedicated a site for the temple of the Lord. Now and then they would come to the ruined homes of the brethren; now in vision he might, for a moment, see the future glory of Zion; then he would weep to think of the saints stripped of all their earthly goods, and in the midst of strangers whose bond of friendship was not strong.
On the third of July a High Council was organized by the Prophet, in Clay County, of which David Whitmer was made president and W. W. Phelps and John Whitmer, counselors. This council proceeded to discuss a variety of subjects pertaining to the situation of The Church and its members. They made a direct appeal to the people of the United States, and to mankind everywhere, stating their wrongs and imploring their assistance in securing and maintaining their rights. They declared their devotion to the laws of their country, and their faith in God, and the final establishment of Zion in Jackson County, and expressed a desire to be at peace with all mankind.[A]
[Footnote A: History of Joseph Smith, Millennial Star, Vol. 15, p. 121.]
This High Council investigated some matters arising between the members in The Church, and busied itself in setting in order The Church in Missouri generally. On the twelfth of July the council appointed Edward Partridge, Orson Pratt, Isaac Morley and Zebedee Coltrin to visit the afflicted and scattered brethren in Missouri. They were not to hold public meetings, as that would arouse too much popular prejudice; but they were to work quietly, setting the saints in order and teaching them the way of holiness, as the Lord by his Spirit might direct. Subsequently a few elders were sent out to hold public meetings, "to teach the disciples how to escape the indignation of their enemies, and keep in favor with those who were friendly disposed." On the seventh of August the council sent out about twenty elders to preach the gospel to the world; and thus in these trying circumstances, these faithful men continued to preach the Gospel of Jesus Christ.
In the meantime, Joseph and a few of his brethren who had accompanied him had arrived in Kirtland, having left the brethren in Missouri on the ninth of July. On his return to Kirtland, the Prophet was charged with aspiring to be "tyrant, pope, king, usurper of men, false prophet, prophesying lies in the name of the Lord, taking consecrated moneys," etc., etc., "a catalogue," said Joseph, "as black as the author of it." But High Council meetings were called, investigations were inaugurated; the accusers were brought face to face with the accused; the character of God's Prophet was vindicated, his accusers were made to hang their heads in shame, and in the most public manner made known their errors so that shortly the Prophet was, as he himself stated it, "swimming in good, clear water with his head out."
No sooner had these difficulties been settled than the Prophet again turned his attention to Zion. On the eleventh of August, 1834, he wrote the brethren in Missouri concerning what had befallen him in Kirtland, and also requested that another petition be written such as the High Council would approve, asking the governor of Missouri to call on the President of the United States to furnish a guard to protect the saints in their homes in Jackson County (when they should be restored) from the insults and violence of the mob. Copies of this petition were to be placed in the hands of the elders going on missions through the United States, and every effort was to be made to get signers; "that peradventure," wrote Joseph, "we may learn whether we have friends or not in these United States."
Lyman Wight was instructed to enter complaints to Governor Dunklin as often as he should receive insults or injuries; and should mobs take life or burn houses, and the people of Clay County refuse to protect the saints, he was to collect the little army of brethren scattered through Clay County, be sent over into Jackson County—it will be remembered that the governor had expressed his willingness to escort the saints back to their lands by aid of the State militia, though holding that he had no authority of law to keep a military force under arms for their protection—and do the best he could in maintaining the ground. If the excitement continued to abate, then the saints were to gather quietly together in the regions surrounding, and be in "readiness to move into Jackson Countyin two years from the eleventh of September next[1836],which is the appointed time for the redemption of Zion.IF—verily I say unto you—IF The Church, with one united effort, perform their duties—if they do this, the work shall be complete."[B]If, on the other hand, The Church failed to gather up the young men and means to redeem Zion by the appointed time, "behold," said the Prophet, "there remaineth a scourge for The Church, even that they shall be driven from city to city, and but few shall remain to receive an inheritance,"[C]
[Footnote B: History of Joseph, Millennial Star, Vol. 15, p. 140.]
[Footnote C: Ibid.]
During the two years following, the Prophet was busily engaged in setting in order the various quorums of the priesthood.
In the winter of 1834-5 the quorum of Twelve Apostles and the first quorum of Seventies were organized, being chosen principally from among those brethren who had gone up to Missouri in Zion's Camp.
But amid the busy scenes at Kirtland—while organizing these quorums and instructing them in the duties of their respective callings; attending the school for the elders; studying Hebrew under Professor Sexias; translating some rolls of Egyptian papyrus containing the precious Book of Abraham, which he purchased from M. H. Chandler; attending to general duties and correspondence—amid all these busy scenes, Joseph still had time to think of Zion and her redemption. On the occasion of a large body of the priesthood being present at a meeting in Kirtland, on the second of May, 1835, he moved that they never give up the struggle for the redemption of Zion, so long as life should last.
September following, the High Council met at the house of the Prophet to take into consideration the redemption of Zion. It was the decision of the council that the saints who had been expelled from Zion, petition the governor of the State to reinstate them the following spring, and they would either live or die on their lands, and Joseph prayed that they might be successful in getting eight hundred or a thousand emigrants to go up to settle in Zion. Still later, viz: thirteenth of March, 1836, the First Presidency resolved to remove on or before the fifteenth of May next to Zion; that their influence might be more effectual in encouraging the saints to gather there. But events of a strange character were to occur that would prevent the carrying out of these resolutions. The saints did not comply with the conditions upon which Zion was to be redeemed. They did not with a united effort do their duty. They did not give of their means liberally, nor did their young men volunteer readily to go up to Zion. Hence, they were not entitled to the fulfillment of God's promise to redeem Zion; but instead of this blessing, there was suspended over them the promised scourge of being driven from city to city, because they failed to keep the commandments; a scourge that has been executed to the uttermost—but I will not anticipate the story.
The petitions the elders circulated throughout the States in their travels, asking the people to petition the governor of Missouri to reinstate the saints in their homes, met with a response that was considerable. I cannot learn how many names were attached to this petition, but when it was mailed on the ninth of December, 1835, the package was large, the postage amounting to five dollars. But all these efforts failed to move the State officials of Missouri to make any effectual effort towards restoring the exiles to their own and protecting them in the quiet possession of their property and lives.