PEACEFUL EXODUS FROM CLAY COUNTY.
Meantime the presence of the saints in Clay County began to be a cause of uneasiness among the non-"Mormons" of the community. The leading citizens of the county assembled at the courthouse in Liberty on the twenty-ninth of June, 1836, to consider the difficulties threatening the people of Clay County in consequence of the presence of the "Mormons." After the usual organization at such meetings, the committee on resolutions reported a document that briefly stated the circumstances under which the "Mormons" flocked into Clay County; without money; without property; without food for their wives and children; and, like Noah's dove, without a resting place for their feet; and how the people of Clay County in face of the thousand reports accusing them of every crime known to the laws of the country, had treated them with toleration, and often with peculiar kindness. The document referred to the statements of the leading brethren who had said they did not regard Clay County as their permanent home, but merely as a temporary asylum which they would promptly leave whenever a respectable portion of the citizens of the county should request it; and now the best interest of the county demanded the fulfillment of that pledge.
The reasons why the saints had become objectionable as permanent citizens to many of the people of Clay County were stated to be:
1. Their religious tenets were so different from the present churches of the age, that this always had and always would excite deep prejudice against them in any populous country where they might locate.
2. They were eastern men whose manners, habits, customs, and even dialect were essentially different from the Missourians.
3. They werenon-slave holders, and opposed to slavery, which excited deep and abiding prejudices in a community which tolerated and protected slavery.
4. Common report had it that they kept up a constant communication with the Indian tribes on the frontier; and declared from the pulpit that the Indians were a part of God's chosen people, destined by heaven to inherit with them the land of Missouri.
"We do not vouch for the correctness of these statements," said the committee in their report, "but whether they are true or false, their effect has been the same in exciting our community."
The causes named are represented as having raised a prejudice against the saints, and a feeling of hostility, that the first spark might, and the committee deeply feared would, ignite into all the horrors and desolations of a civil war, and it was
Resolved: That it is the fixed and settled conviction of this meeting, that unless the people commonly called Mormons, will agree to stop immediately the immigration of their people to this country, and take measures to remove themselves from it, a civil war is inevitable.We do not contend that we have the least right under the constitution and laws of the country to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. It matters but little how, where, or by whom the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury.
Resolved: That it is the fixed and settled conviction of this meeting, that unless the people commonly called Mormons, will agree to stop immediately the immigration of their people to this country, and take measures to remove themselves from it, a civil war is inevitable.
We do not contend that we have the least right under the constitution and laws of the country to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. It matters but little how, where, or by whom the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury.
The saints were told that if they had one spark of gratitude they would not willingly plunge a people into civil war who had held out to them the friendly hand of assistance in the dark hour of their distress. A committee of ten were appointed to present these views to the leading elders among the "Mormons" with the understanding that if the saints would consent to move as requested, the gentlemen who had called the meeting, and now asked them to leave Clay County, would use all their influence to allay the excitement among the citizens of the county.
The reply of the Saints to the request to remove from Clay County was adopted at a general mass meeting. In their reply they expressed their appreciation of the kindness shown them by the people of Clay County. They denied having any disposition to meddle with slavery. They also denied holding communication with the Indians, and said they held themselves as ready to defend their country against their barbarous ravages as any other people. After making these denials they resolved that
For the sake of friendship, and to be in a covenant of peace with the citizens of Clay County, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of Clay, as explained by the preamble accompanying the same; and that we will use our exertions to have The Church do the same.
For the sake of friendship, and to be in a covenant of peace with the citizens of Clay County, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of Clay, as explained by the preamble accompanying the same; and that we will use our exertions to have The Church do the same.
It appears that the committee who had presented the resolutions of the Clay County citizens, had tendered their services to assist the saints in selecting a new location, and the latter resolved to accept that assistance. The reply from the saints was perfectly satisfactory to the people of Clay County, and the latter made some arrangements to assist the former in complying with their request; that is, two persons from each township were appointed to raise money by subscription to aid the "Mormons" who might need assistance to leave the county, and also arrange for some suitable person to assist them in selecting a new location for settlement; and recommended the "Mormons" to the good treatment of the citizens in surrounding counties; and asked them to assist the exiles in selecting some abiding place, where they would be, in a measure, the only occupants of the land; and where none would be anxious to molest them.
On the twenty-fifth of July, 1834, the brethren received a letter from Governor Dunklin that was the funeral knell to their hopes of executive interference in their behalf. He informed them their cases were individual cases, and as such, were subjects for judicial interference, and not for the special cognizance of the executive, and to this the governor added:—
And there are cases, some times, of individual outrage which may be so popular as to render the actions of the courts of justice nugatory, in endeavoring to afford a remedy. * * * * * A public sentiment may become paramount law, and when one man, or society of men become so obnoxious to that sentiment, as to determine the people to be rid of him or them, it is useless to run counter to it. * * * Your neighbors accuse your people of holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true I cannot tell. Thefactexists, and your neighbors seem to believe it true; and whether true or false, the consequences will be the same, unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, allIcansayto you is, that inthis republicthevox populiis thevox Dei.
And there are cases, some times, of individual outrage which may be so popular as to render the actions of the courts of justice nugatory, in endeavoring to afford a remedy. * * * * * A public sentiment may become paramount law, and when one man, or society of men become so obnoxious to that sentiment, as to determine the people to be rid of him or them, it is useless to run counter to it. * * * Your neighbors accuse your people of holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true I cannot tell. Thefactexists, and your neighbors seem to believe it true; and whether true or false, the consequences will be the same, unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, allIcansayto you is, that inthis republicthevox populiis thevox Dei.
What a mockery then is such government! Under it none may hope to enjoy liberty but those who are willing to swim in the stream of popular sentiment—a stream oftener filthy than clean! oftener wrong than right!—influenced by passion rather than reason! How precarious is the hold of the inhabitants of such a government upon their liberties—depending upon the changing whims of the populace—the populace, which "to-day will weep a Caesar slain; to-morrow vote a monument to Brutus!" Under such a government what is to become of reformers? Perhaps the fate of reformers of other ages, who have fallen victims to the hatred of popular sentiment will answer the question. What is to become of the weaker parties if all are to be crushed or banished that popular sentiment condemns? For what are governments established if not to protectall,the weak as well as the strong, the despised as well as the favored in the enjoyment of life, liberty, and the pursuit of happiness?
What do constitutions amount to if they are not recognized as conservators of liberty, by acting as restraints upon these rash acts of injustice, so frequently prompted by the frenzy of popular sentiment—a sentiment often manufactured by a misrepresentation of the principles and motives of those against whom the injustice is levelled? In popular governments constitutions are adopted for the express purpose of restraining the majority in the exercise of its power, and to guarantee the enjoyment of rights and liberties to the minority—to those out of favor with the popular sentiment of the hour. The tyranny of a majority is known and feared, and hence it is restrained by constitutional provisions, which thus become the bulwarks of freedom, by especially guarding the weak against the strong.
It may be held that in popular governments the constitutions and laws enacted in accordance therewith are but the expressions of popular sentiment. Grant it. But the popular sentiment as expressed in constitutions and laws, is very different from that expressed by an excited populace, not unfrequently controlled by demagogues. Popular sentiment is often created by intemperate speeches, and sustained by misrepresentation. But the popular sentiment as expressed by laws and constitutions is adopted in legislative halls whereright reasonhas a chance to assist in forming the sentiment; and where a decent respect for the long established maxims of justice and liberty will be taken into consideration, and will influence the legislature in forming the rules for the action of the people. When popular sentiment is expressed in constitutions and laws, and they are enforced, the citizens are, in a measure at least, secure from oppression and sudden destruction; but what guarantee have the people against injustice being done, if an inconsiderate, frenzied, popular sentiment is to be enforced—a sentiment that falsehood creates and that passion directs? None whatever. And when the citizens of the American Republic regard the prejudiced and excited voice of the populace as the voice of God—as Governor Dunklin of Missouri did—let them bid an everlasting farewell to freedom!
FAR WEST.
At the time the saints were requested to leave their homes in Clay County, the whole northern part of Missouri was very sparsely settled; and but few counties were organized. As it was desirable on the part of the saints to obtain a location where they would be the principal settlers and occupants of the lands, where they would be free from injustice and violence of mobs, where they might quietly gather together and be taught to observe the principles of truth in the Gospel of Christ, that they might be prepared in all things for the redemption of Zion—upper Missouri, with its boundless prairies, wooded streams, and sparse population, seemed admirably adapted for their home until Zion could be redeemed.
W. W. Phelps and others had traveled through it, and had described it to the saints some two years before. It was recommended to the attention of the brethren by their influential friends in Clay County, and so the month of October, 1836, found a number of them settling on Shoal Creek. They soon petitioned for an enactment organizing a new county, which was granted. The new county was organized on the 26th of December, 1836, and was named Caldwell, with the county seat at Far West.
The town plat of Far West as first laid off embraced a square mile, but afterwards additions were made as the population increased. In the center of the town a large public square was laid off, approached by four main roads running east and west, north and south, each a hundred feet wide. Eventually the blocks were so laid off that each block contained four acres, divided into four lots. Far West was located in the western part of Caldwell County, about eight miles west of the present county seat—Kingston. The town site is the highest swell in that high rolling prairie country, and is visible from a long distance.
Standing on what used to be the public square of Far West, on the occasion of my visit there in 1884, I obtained an excellent view of all the surrounding country. Vast fields of waving corn and meadow land were stretched out on all sides, as far as the eye could see. Several towns and villages, with their white church spires gleaming in the sun-light, were in plain view, though from five to ten miles distant. Away to the east is Kingston, the present county seat of Caldwell; further to the northeast is Breckenridge, Hamilton and Kidder; to the west is Plattsburg, and south is the quaint village of Polo. All these places are within easy vision from the site of Far West, and increase the grandeur of the scene.
The site chosen for Far West is the finest location for a city in the county, but notwithstanding all the advantages of the location, Far West has been abandoned. In the fall of 1838 it was a thriving town of some three thousand inhabitants, but today nothing remains except the house of the Prophet Joseph, now owned by D. F. Kerr,[A]and one portion of the Whitmer Hotel, now used as a stable. This is all that remains of the buildings, at Far West, erected by the hands of the saints. A few farm houses have been built in the vicinity since their expulsion from Missouri, and a quarter of a mile from the public square stands a neat white Methodist church.
[Footnote A: At least it was owned by him in 1884.]
Nothing but an excavation one hundred and ten feet by eighty, enclosed in an old field, with a large rough, unhewn stone in each corner, now marks the spot that was once the pretentious public square of Far West. This excavation was made on the 3rd of July, 1837, and was intended for the basement of the temple the saints expected to erect there. There are several very interesting circumstances connected with this old excavation and the rough corner stones, that will be related as the circumstances of which I am writing, shall bring them due.
Standing on this consecrated ground and viewing the few relics that are left to remind us that the saints once lived here, one naturally falls into a sad reverie. It is true we are not surrounded by the fallen columns of ruined temples; or the ruins of splendid palaces, or massive walls, such as one would meet with at Babylon, Jerusalem, Rome or Athens. It is not the ruins of an antique or celebrated civilization that inspires one's sadness over Far West. But there one sits in the midst of the ruined prospects and blighted hopes of the saints of God, instead of in the midst of broken columns, ponderous arches, and crumbling walls.
The chief interest about Far West, of course, is the fact that it was the theatre where was enacted those stirring scenes which add another black page to the history of Missouri.
"If that strange people," says Crosby Jackson in his history of Caldwell County, "who built Nauvoo and Salt Lake, who uncomplainingly toiled across the American desert, and made the wilderness of Utah to bloom like a garden, had been permitted to remain and perfect the work which they had begun here, how different would have been the history of Far West! Instead of being a farm with scarcely sufficient ruins to mark the spot where once it stood, there would have been a rich, populous city, along the streets of which would be pouring the wealth of the world; and instead of an old dilapidated farmhouse, there would have been magnificent temples to which the devout saints from the further corners of the world would have made their yearly pilgrimage. But the bigotry and intolerance of the saints towards the gentiles, and especially toward dissenters from the new revelations of Joe Smith, rendered such a consummation impossible!"
It now becomes my duty to relate those circumstances which prevented the saints from building up Far West, and which at last drove them as exiles from the State of Missouri; and we shall, in the course of our narrative, see whether it was the "bigotry and intolerance of the saints towards the gentiles and dissenters," that brought about the fate of Far West, or whether it was the brutal savagery of pretended "Christians" incited to deeds of cruelty by jealous sectarian ministers, and unscrupulous demagogues fearful of the growing political power of the "Mormons."
The first settlement in the vicinity of Far West was made in October, 1836; by July following, about one hundred buildings had been erected, eight of which were stores. This same month the school section of land was sold at auction, and although entirely a prairie it sold, on a year's credit, for seven dollars and ninety cents per acre, making the settlers' school fund about five thousand dollars. Some non-members of The Church expressed a desire to establish saloons in the growing town, and endeavored to induce some of the brethren to sell intoxicants on commission for them, but the High Council resolved not to sustain any persons as members of The Church, who would become retailers of spirituous liquors, and the liquor business was dropped.
In September, 1837, The Church at Kirtland appointed Joseph Smith and Sidney Rigdon to seek out new places for the gathering of the saints and lay off other stakes of Zion, than those of Far West and Kirtland. On this mission Joseph and Sidney arrived at Far West in the latter part of October. A council of the Priesthood was called at which it was decided that there was sufficient room in the vicinity of Far West for the gathering of the saints from abroad; and hence it was decided that it was not necessary for the present to select other places.
At a general conference convened in October, 1837, the several quorums of the Priesthood were set in order. Men and measures were thoroughly discussed. Difficulties were adjusted and covenants of brotherly love renewed. Twenty-three Elders were started out to preach the gospel. It was voted to enlarge the town plat of Far West so that it would contain four sections—two miles square. The conference also voted not to support any stores or shops selling spirituous liquors, tea, coffee or tobacco.
THE FALL OF DAVID WHITMER AND OLIVER COWDERY.
Thus Far West was founded; and the impediments to her growth as a strictly moral and temperance city removed. And yet, causes were at work that were undermining the spiritual strength of many of the saints, and killing the influence of a number of the elders in high positions. A wave of speculation, especially in lands, swept over the entire country, and the brethren partook largely of this spirit, which proved ruinous to their spiritual life. Among those who were affected by this spirit of wild speculation to their injury were John Whitmer and W. W. Phelps. Shortly afterwards Oliver Cowdery and David Whitmer, two of the three witnesses to the truth of the Book of Mormon, were excommunicated. The charges sustained before the High Council against Oliver Cowdery were:
1. Persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent.
2. Seeking to destroy the character of Joseph Smith, Jr., by falsely insinuating that he was guilty of adultery.
3. Treating The Church with contempt by not attending meetings.
4. Leaving his calling, to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law.
5. Disgracing The Church by being connected in the "bogus" business, as common report says.[A]
[Footnote A: Upper Missouri was infested with sharps engaged in counterfeiting the currency of the United States, and common rumor connected Oliver Cowdery with them.]
6. Dishonestly retaining notes after they had been paid; and finally forsaking the cause of God and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession.
The charges sustained against David Whitmer were:
1. Not observing the word of wisdom.
2. Unchristian-like conduct in neglecting to attend meetings, and in uniting with and possessing the same spirit as the dissenters.
3. Writing letters to the dissenters in Kirtland, unfavorable to the cause and to the character of Joseph Smith, Jr.
4. Neglecting the duties of his calling, and separating himself from The Church.
5. Signing himself president of the Church of Christ in an insulting letter to the High Council, after he had been cut off from the presidency[B]
[Footnote B: In reorganizing the quorums of the Priesthood at Far West, in November, 1836, to which we have alluded, David Whitmer was made president of The Church in Missouri, and W. W. Phelps and John Whitmer, counselors; but the whole Church under the leadership of Thomas B. Marsh, Lyman Wight, David Patten, and others, on February 5, 1838, met as a committee of the whole, and preferred serious charges of wickedness against the three presidents, and refused to sustain them in their office. The vote which deposed them was unanimous, but the presidents refused to acknowledge the authority of The Church and continued to sign documents as presidents of The Church. It is this to which the fifth charge against David Whitmer refers.]
As before stated, these two men, Oliver Cowdery and David Whitmer, were two of the three special witnesses to the Book of Mormon. It was, therefore, a bold move to excommunicate them. Although it may be thought outside the theme I am following in these pages to make such a digression, still I cannot refrain from indulging in the following reflections: Suppose for a moment that the theory of the world relative to the origin of the Book of Mormon be true: that is, that it was the production of Solomon Spaulding or Sidney Rigdon; that Joseph Smith was put forward as a figure-head; and the three witnesses were induced to become parties to the fraud that was to be perpetrated on mankind—if this supposition were true, would Joseph Smith and Sidney Rigdon, under such circumstances, have dared to withdraw their fellowship from these men? If the Book of Mormon were a huge scheme to deceive mankind, and Cowdery and Whitmer were parties with Smith and Rigdon to the deception, the latter would hardly venture to cast away the former, for fear they might deny their testimony, expose the fraud, and cause the whole Mormon Church fabric to collapse. If the Book of Mormon had been a fraudulent production, Joseph Smith and Sidney Rigdon would never have dared to break with these two important witnesses, whatever their wickedness might be. But the bold, independent course pursued in excommunicating them, when their conduct warranted the action, supplies good evidence that Joseph Smith knew that the existence of The Church did not depend on the testimony of Oliver Cowdery and David Whitmer. The Book of Mormon being true, it would stand independent of these witnesses, and Joseph knew it. But the most gratifying part of it is, these witnesses to the Book of Mormon, though separated from The Church—excommunicated for unrighteousness—never denied their testimony or changed it in the least. But the fact of their having uniformly adhered to their testimony while disconnected with The Church, doubtless adds strength to that testimony, as they stand in the light of disinterested witnesses.
Oliver Cowdery, after his excommunication, became a wanderer for a number of years, unsettled and restless, though following the profession of the law. It was impossible for a man who had once tasted the glories of the Celestial Kingdom of God, as Oliver Cowdery had, to be satisfied with the dry husks of the beggarly elements of the world; and hence after some ten years of wandering outside The Church of Christ he at last found his way back to the fold of God, to the house of his father, and begged to be admitted as a humble member of The Church. This was in the early part of November, 1848, before a High Council over which Elder Orson Hyde presided. On that occasion Oliver Cowdery said: "Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and be one in your midst. I seek no station, I only wish to be identified with you. I am out of The Church. I am not a member of The Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to ask precedence. I come humbly and throw myself upon the decisions of this body, knowing as I do, that its decisions are right and should be obeyed."
Soon after this he was re-baptized. He was on his way to join the main body of The Church when he stopped at Kanesville, Iowa, where the above occurred. Before continuing his journey west he resolved to visit his wife's friends, the Whitmers, then living at Richmond, Missouri; and while there he was taken with an illness from which he died, on the 3rd of March, 1850, in his forty-fifth year. According to the testimony of Phineas Young, who was present at his death, "his last moments were spent in bearing testimony of the truth of the gospel revealed through Joseph Smith, and the power of the holy Priesthood which he had received through his administration."
David Whitmer never denied his testimony to the truth of the Book of Mormon, through all the years of his separation from The Church, but repeatedly reaffirmed it, especially in the closing years of his life. Three days previous to his death, which occurred on the 25th of January, 1888, he called his family and a number of his friends to his bedside, and turning to his physician, said:
"Dr. Buchanan, I want you to say whether or not I am in my right mind, before I give my dying testimony."
The doctor answered: "Yes, you are in your right mind, for I have just had a conversation with you."
He then addressed himself to all around his bedside in these words: "Now, you must all be faithful in Christ. I want to say to you all, the Bible and the record of the Nephites (Book of Mormon) is true, so that you can say that you heard me bear my testimony on my death-bed. All be faithful in Christ, and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen."[C]
[Footnote C: Richmond Democrat, February 2, 1888.]
THE APOSTASY AT KIRTLAND.
The spirit of apostasy referred to in the last chapter was by no means confined to Missouri. It extended more or less throughout The Church, but more especially at Kirtland. During the winter of 1836 and the early summer of 1837, a wild spirit of speculation swept over the United States, and the members of The Church had been carried away with it.
Money had been plentiful, easy to borrow, and a spirit of reckless extravagance and speculation had taken hold of the people. When the reaction from this only seeming state of prosperity set in, financial ruin stared the people in the face. As a result of these conditions and the spirit engendered by them, "evil surmisings, fault-finding, disunion, dissension and apostasy followed in quick succession" among the saints in Kirtland. "It seemed," says the Prophet Joseph, in speaking of the conditions existing in the early summer of 1837—"It seemed as though all the powers of earth and hell were combining their influence in an especial manner to overthrow The Church and make a final end."
Many of the leading brethren became especially bitter against the Prophet of God, as though he were the sole cause of the evils he was striving against, and which were brought about by the brethren not giving heed to his counsels. "No quorum in The Church," remarks Joseph, "was entirely exempt from the influence of those false spirits who were striving against me for the mastery; even some of the Twelve were so far lost to their high and responsible calling, as to begin taking sides, secretly, with the enemy."[A]
[Footnote A: History Joseph Smith, Millennial Star, Vol. 16, p. II]
Early in 1837 the Kirtland Safety Society Bank was organized. It was one of the many banks which sprung up all over the United States about that time, and which under the current banking laws issued bank currency; and with hundreds of other similar institutions throughout the land, went down in the financial maelstrom which swept over the country in the latter part of 1837.
Among those disaffected at Kirtland there were some who held the Prophet responsible for the failure of the Safety Society Bank. Some charged that they had been given to understand that the bank was instituted by the will of God, and that "it would never fail, let men do what they would."[B]The Prophet disclaimed having made any such statement, or having authorized any one else to make it. On the contrary, he declared in open conference, held at Kirtland on the 3rd of September, 1837, that he had always said "that unless the institution was conducted on righteous principles, it would not stand."[C]
[Footnote B: A statement of this character was made by Elder Boynton, one of the Twelve Apostles, at a conference held at Kirtland, September 3, 1837.]
[Footnote C: History Joseph Smith, Millennial Star, Vol. 16, p. 56.]
But notwithstanding his disclaimers, apostates in Kirtland held him responsible for its failure; and by early January, 1838, the spirit of these men became so bitter that the Prophet Joseph and Sidney Rigdon had to seek safety in flight in the direction of Far West. They fled by night from the city on horseback, but subsequently were joined by their families in wagons and thus made the tedious journey with teams.
The weather was cold, and sometimes they were obliged to secrete themselves in their wagons to escape their enemies, who followed them for about two hundred miles from Kirtland. The mobbers frequently crossed their track. Twice they were in the same house with the brethren; and once they stopped at the same house over night, with only a partition wall between them, through which the Prophet and his companion could hear their oaths, threats and imprecations. They even went into the room of the brethren, looked upon them, but concluded they were not the men they were pursuing.
Part of the time the Prophet and Sidney traveled together, but for greater security they sometimes traveled alone. At Terre Haute, Indiana, they separated and did not meet again until they arrived at Far West. Joseph reached the latter place on the 14th of March, and Sidney Rigdon on the 4th of April following.
The saints at Far West received the Prophet and Elder Rigdon with every demonstration of joy. Indeed, when they heard that Joseph was en route for Missouri, a delegation of brethren with teams and money went to meet him a hundred and twenty miles from Far West, and greatly assisted him in completing a journey with dispatch and safety which had been fraught with so many dangers.
ADAM-ONDI-AHMAN.
Joseph was forever active. His appearance in the midst of the saints was always the signal for increased activity in all phases of the work. A day or two after his arrival at Far West, while walking over the prairie, in company with several of the brethren, in one of those sudden out-bursts of inspiration so frequent and natural with and to him, he gave the following as the
POLITICAL MOTTO OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.The Constitution of our country formed by the Fathers of Liberty: peace and good order in society; love to God, and good will to man. All good and wholesome laws; virtue and truth above all things, and Aristarchy[A]live for ever; but woe to tyrants, mobs, aristocracy, anarchy and toryism, and all those who invent or seek out unrighteous and vexatious law suits, under the pretext and color of law or office, either religious or political. Exalt the standard of Democracy! Down with that of priestcraft, and let all the people say, Amen! That the blood of the fathers may not cry from the ground against us. Sacred is the memory of that blood which bought for us our Liberty.
POLITICAL MOTTO OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
The Constitution of our country formed by the Fathers of Liberty: peace and good order in society; love to God, and good will to man. All good and wholesome laws; virtue and truth above all things, and Aristarchy[A]live for ever; but woe to tyrants, mobs, aristocracy, anarchy and toryism, and all those who invent or seek out unrighteous and vexatious law suits, under the pretext and color of law or office, either religious or political. Exalt the standard of Democracy! Down with that of priestcraft, and let all the people say, Amen! That the blood of the fathers may not cry from the ground against us. Sacred is the memory of that blood which bought for us our Liberty.
[Footnote A: Aristarchy—a body of good men at the head of government.]
That is a motto that will challenge the admiration of all patriots, and is worthy of living in the archives of the great Republic.
Conferences, the convening of High Councils, preparing elders to go on missions, making arrangements for settling the ever-increasing numbers of the saints on the new lands of Far West, were the common labors of the day.
In May, 1838, Joseph and other leading brethren started on an exploring expedition to the north, for the purpose of finding new districts where more stakes of Zion might be laid off, and the gathering saints find homes. They traveled north until they reached Grand River, a stream sufficient for steamboat navigation in the rainy seasons, but so fluctuating that it is not practically a navigable stream. Time has cut the channel very deep, and left the wood-lined banks in places quite precipitous.
After reaching Grand River, Joseph and his party followed up the beautiful stream which lead them a north-westerly course. Having traveled some thirty miles from Far West, they camped on the north side of Grand River, at Tower Hill, a name which the Prophet Joseph gave it, because of finding an old ruined Nephite tower or altar on the hill. Half a mile north of Tower Hill, Joseph and party selected and laid claim to a site for a city in township sixty, ranges twenty-seven and eight, sections twenty-five, thirty-six, thirty-one, and thirty. Some of the saints had been located at the place for several months and called it Spring Hill; but by the mouth of the Lord it was named ADAM-ONDI-AHMAN;[B]because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel[C]the prophet.
[Footnote B: Doc. & Cov. Sec. 116.]
[Footnote C: Daniel 8:9-14.]
Adam-ondi-Ahman, then, or Diahman, as it was familiarly known to the Missouri saints, is located on the north bank of Grand River. It is situated, in fact, in a great bend of the Grand. The river comes sweeping down from the north-west, and here makes a bold curve and runs in a meandering course to the north-east for some two or three miles, when it as suddenly makes another curve and flows again to the south-east. We have already spoken of Grand River as a stream that has worn a deep channel for itself, and left its banks precipitous; but here at Diahman that is only true of the south bank. The stream, as it rushed from the north-west, struck this height of prairie land containing beds of lime-stone, and not being able to cut its way through, it veered off to the north-east, and left that height of land standing like a palisade that rises very abruptly from the stream to a height of from fifty to seventy-five feet; but the summit of these bluffs is the common level of the high, rolling prairie, extending off in the direction of Far West. The bluffs on the north bank recede some distance from the stream, so that the river bottom at this point widens out to a small valley. The bluffs on the north bank of the river are by no means as steep as those on the south, and are covered with a heavier growth of timber. A ridge or spur runs out from the main line of the bluffs into the river bottom some two or three hundred yards, approaching the stream at the point where the curve is made. The termination of the bluff is quite abrupt, and overlooks a considerable portion of the river bottom. On the brow of the bluff stood the old stone altar which the brethren found there. When it was first discovered, according to those who visited it frequently, it was about sixteen feet long, by nine or ten feet wide, having its greatest extent north and south. The height of the altar as the brethren found it, was some two and a half feet at each end but gradually rising higher to the center, which was between four and five feet high—the whole surface being crowing.
Such was the altar at Diahman when the brethren found it. Now, however, it is thrown down and nothing but a mound of crumbling stones mixed with soil, and a few boulders, mark the spot which is doubtless rich in historic events. It was here that the patriarchs, associated with Adam and in his company, assembled at this altar to worship their God. Here their evening prayers ascended to heaven in the smoke of the burning sacrifice, and here angels instructed them in heavenly truths—but more of this anon.
North of the ridge on which the ruins of the altar are found, and running parallel with it, is another ridge, separated from the first by a depression or miniature valley, varying in width from fifty to a hundred yards. This small valley, with the larger one through which flows Grand River, is the valley of Adam-ondi-Ahman. Three years previous to the death of Adam, he gathered the patriarchs Seth, Enos, Cainan, Mahalaleel, Jared, Enoch and Methuselah, together with all their righteous posterity, into this valley we have described; and there gave them his last blessing. And even as he blessed them, the heavens were opened, and the Lord appeared, and in the presence of their God, the children of Adam arose and blessed him, and called him Michael, the Prince, the Archangel. The Lord also blessed Adam, saying: "I have set thee to be the head—a multitude of nations shall come of thee, and thou art a Prince over them for ever." So great was the influence of this double blessing upon Adam, that though he was bowed down with age, under the out-pouring of the Holy Ghost he predicted what should befall his posterity, to their latest generations. Thus we find the valley of Diahman a hallowed spot, made so because of these sacred associations.
But all the interest concerning Diahman is not associated with the past, it is connected with the future as well. For it is in this same valley that the "Ancient of Days," Adam, will come and meet with his posterity, when thousand thousands shall minister to him, and ten thousand times ten thousand shall stand before him; here is where the books will be opened and the judgment shall sit. Here, too, the Son of Man will appear to this vast multitude, in the clouds of heaven, and coming to the Ancient of Days, shall give to him dominion and glory, and issue a decree that all people, nations and languages shall serve and obey him; and his dominion shall be everlasting, and his kingdom one that shall never be destroyed.[D]
[Footnote D: Daniel 7th chapter; see also Doc. & Cov. Sec. 107.]
Such were the scenes of the past enacted in the "Valley of Diahman:" such are the splendid scenes to be enacted there in the future! No wonder if Satan has contended with the saints for the possession of this holy ground! Does not the fact of its being chosen as the place where the Kingdom of God shall be established in power no more to be destroyed, explain in part why there was such an effort on the part of the powers of darkness to drive the saints away from it? And, again, do not the very efforts made by Satan to drive away the saints, sustain the words of the prophets that declare this to be holy ground?
On the evening of May 21st, 1838, a few days after the arrival of Joseph's exploring party at Diahman, a council of the whole party was called, and it was decided not to go farther north, but counsel the people to settle at Diahman, and secure the land between there and Far West. So rapidly did the saints gather to this place, that about one month from the time it was selected, a stake of Zion was organized there. John Smith, uncle of the Prophet, was chosen president; Reynolds Cahoon and Lyman Wight were selected to be his counselors. A High Council was also organized, and Vinson Knight was chosen acting Bishoppro tempore.
THE FOURTH OF JULY, 1838.
The Fourth of July, 1838, is a memorable day in the history of Far West. The saints had long been vexed by their enemies. They had seen their homes destroyed, their helpless women and children driven into the wilderness by cruel mobs, when the exiles could be traced by the blood left in their tracks. They had been robbed of their possessions and maltreated in their persons until they were driven almost to desperation. They took advantage therefore of Independence Day to declare their intentions no more to quietly submit to the outrages perpetrated against them. Joseph Smith was president of the day; and his brother Hyrum, vice-president; Sidney Rigdon, orator; and Reynolds Cahoon, chief marshal. They marched in procession through the town and at last formed a circle around a large excavation—one hundred feet long by eighty wide—in the public square; and there, with appropriate ceremonies, they laid the corner stones of the House of the Lord at Far West. This was followed by speeches, music, prayers, reading the Declaration of Independence, etc. Sidney Rigdon, orator of the day, stirred with indignation in contemplating the sufferings the saints had endured, allowed his eloquence to carry him beyond the limits of calm wisdom, and many of the words spoken by him on that occasion, though corrected by the Prophet Joseph, were later made use of by the enemies of The Church, to the injury of the saints.
As an example of Elder Rigdon's unwise and intemperate language on the occasion referred to, I quote the following paragraph from his speech:
Our cheeks have been given to the smiters—our heads to those who have plucked off the hair. We have not only when smitten on one cheek turned the other, but we have done it again and again, until we are wearied of being smitten, and tired of being trampled upon. We have proved the world with kindness, we have suffered their abuse, without cause, with patience and have endured without resentment until this day, and still their persecutions and violence do not cease. But from this day and this hour we will suffer it no more. We take God and all the holy angels to witness, this day, that we warn all men, in the name of Jesus Christ to come on us no more for ever, for from this hour we will bear it no more, our rights shall not be trampled upon with impunity; the man, or the set of men who attempt it, do it at the expense of their lives. And that mob that comes on us to disturb us, it shall be between us and them a war of extermination; for we will follow them until the last drop of their blood is spilled, or else they will have to exterminate us, for we will carry the seat of war to their own houses and their own families, and one party or the other shall be utterly destroyed. Remember it then, all men. We will never be the aggressors, we will infringe on the rights of no people, but shall stand for our own until death. We claim our own rights and are willing that all others shall enjoy theirs. No man shall be at liberty to come into our streets, to threaten us with mobs, for if he does he shall atone for it before he leaves the place, neither shall he be at liberty to vilify and slander any of us, for suffer it we will not, in this place. We therefore take all men to record this day, that we proclaim our liberty this day, as did our fathers, and we pledge this day to one another our fortunes, our lives, and our sacred honors, to be delivered from the persecutions, which we have had to endure for the last nine years or nearly that time. Neither will we indulge any man, or set of men, in instituting vexatious law suits against us, to cheat us out of our rights; if they attempt it we say woe unto them. We this day, then, proclaim ourselves free with a purpose and determination that never can be broken, no, never! No, never!! No, never!!!—COLLECTION OF FACTS.—Rigdon in Missouri, by J. M. Grant, p.11.
Our cheeks have been given to the smiters—our heads to those who have plucked off the hair. We have not only when smitten on one cheek turned the other, but we have done it again and again, until we are wearied of being smitten, and tired of being trampled upon. We have proved the world with kindness, we have suffered their abuse, without cause, with patience and have endured without resentment until this day, and still their persecutions and violence do not cease. But from this day and this hour we will suffer it no more. We take God and all the holy angels to witness, this day, that we warn all men, in the name of Jesus Christ to come on us no more for ever, for from this hour we will bear it no more, our rights shall not be trampled upon with impunity; the man, or the set of men who attempt it, do it at the expense of their lives. And that mob that comes on us to disturb us, it shall be between us and them a war of extermination; for we will follow them until the last drop of their blood is spilled, or else they will have to exterminate us, for we will carry the seat of war to their own houses and their own families, and one party or the other shall be utterly destroyed. Remember it then, all men. We will never be the aggressors, we will infringe on the rights of no people, but shall stand for our own until death. We claim our own rights and are willing that all others shall enjoy theirs. No man shall be at liberty to come into our streets, to threaten us with mobs, for if he does he shall atone for it before he leaves the place, neither shall he be at liberty to vilify and slander any of us, for suffer it we will not, in this place. We therefore take all men to record this day, that we proclaim our liberty this day, as did our fathers, and we pledge this day to one another our fortunes, our lives, and our sacred honors, to be delivered from the persecutions, which we have had to endure for the last nine years or nearly that time. Neither will we indulge any man, or set of men, in instituting vexatious law suits against us, to cheat us out of our rights; if they attempt it we say woe unto them. We this day, then, proclaim ourselves free with a purpose and determination that never can be broken, no, never! No, never!! No, never!!!—COLLECTION OF FACTS.—Rigdon in Missouri, by J. M. Grant, p.11.
KIRTLAND CAMP.
It may not be inappropriate here to break the direct line of my narrative, for the purpose of noticing events that are but indirectly connected with the Missouri persecutions; and yet are peculiarly characteristic of "Mormon" movements. The seventies that were in Kirtland in the spring of 1838, met in the House of the Lord there, and discussed the best method of removing the quorum to Missouri. It was manifest both by vision and by prophecy, that they should go up in a camp, pitching their tents by the way; and the liberty of going with the camp was to be extended to those that were not seventies, on the condition that they would comply with the rules of the camp. A commission of seven, all seventies, was appointed to lead the camp; and there were also appointed a chief engineer, a historian, and a general treasurer. The camp was divided in companies of ten, with a captain over each company. The rules governing "Kirtland Camp," as it is called in Church history, were few, and smack of a primitive simplicity:
1. The engineer shall receive advice from the counselors (the commission of seven) concerning his duties.
2. At four o'clock a. m., the horn shall blow for rising, and at twenty minutes past four for prayers, at which time each captain of ten shall see that the inmates of his tent are ready for worship.
3. The head of each division shall keep a roll of all his able-bodied men to stand guard, in turn, as called for by the engineer; one half in the former, the other half in the latter part of the night.
4. Each company of the camp is entitled to an equal portion of the milk whether it owns the cows or not.
5. Appointed a herdsman for the camp, who was to call for the assistance necessary to care of the stock.
6. Provided the camp should not travel more than fifteen miles a day, unless absolutely necessary.
A company of two hundred and forty-nine males, and two hundred and sixty-six females, a total of five hundred and fifteen souls, with twenty-seven tents, ninety-seven horses, twenty-two oxen, sixty-nine cows, camped about a quarter of a mile south of the Lord's House in Kirtland, on the fifth of July, 1838; and the next day started for Missouri. The journey was long and tedious; many difficulties were encountered and numerous obstacles overcome. A spirit of murmuring was frequently manifested, much sickness was in the camp, and because of their disobedience, evil spirits plagued them by getting possession of their bodies. At times they would camp by the way-side to rest their jaded teams, when the brethren would generally get a small contract of work to do; such as harvesting a field of grain, building fences or making road. In this way they spent the summer in journeying to Missouri, where they arrived late in autumn.
A company of saints organized in a similar manner, in Canada, under the leadership of John E. Page, in their journey to Missouri met with the camp from Kirtland, on Sunday the 12th of August, and John E. Page preached to the Kirtland Camp. As they passed through the country they received varied treatment at the hands of the people. At times they were allowed to pass on in peace, and then threatened with violence; and at times actually assaulted. Their toils and sufferings, their faithfulness and rebellions, their rejoicings and sorrows, their preaching the word in the wilderness, their hunger, fatigue, sickness, deaths, and the final arrival of the travel-worn remnants of the camp in Far West and Diahman would, if related in detail, make a long interesting chapter, but we have not space to say more here.