CHAPTER XIII.

RENEWAL OF HOSTILITIES BY MISSOURI.

IT would appear that Hatred's hunger is never fed; it seems to possess an appetite which is insatiable, and can never feel at ease so long as the object of its detestation remains within its reach; and even when that object is removed beyond the immediate power of Hatred to do it harm, as the dragon of the apocalypse when he could not follow the woman he had persecuted into the wilderness, cast out of his mouth a flood of water after her to destroy her—even so Hatred, when baffled in his efforts to destroy his victims, sends out floods of falsehood to overwhelm them by infusing his own venom into the breasts of others; that that destruction which he could not bring to pass himself, might be brought about by another.

Such was the course of hate-blinded Missouri towards the Saints of God, whom she had driven beyond her borders. Seeing that she had not destroyed them, but that they were now upon the eve of enjoying an era of prosperity such as they had never enjoyed while within her borders, she employed all her cunning to incite the hatred of the citizens of Illinois against them. But this was not easy of accomplishment; and at first, the misrepresentations of a State that had been guilty of such outrages as those committed by Missouri against the Latter-day Saints, had but little weight in Illinois.

Finding that their accusations against the people whom they had so wronged had little or no effect, an effort was made to give coloring to their statements; and stolen goods were conveyed from Missouri to the vicinity of Commerce, so that when they were found, suspicion might rest upon the people in whose neighborhood the stolen articles were discovered.

Nor did their outrages stop at this. But doubtless being emboldened by reason of the general government's refusing to make any effort to redress the wrongs of the Saints, a company of men led by William Allensworth, H. M. Woodyard, Wm. Martin, J. H. Owsely, John Bain, Light T. Lait and Halsay White, crossed over the Mississippi to Illinois, at a point a few miles above Quincy, and kidnapped Alanson Brown, James Allred, Benjamin Boyce and Noah Rogers; and without any writ or warrant of any character whatever, they dragged them over to Missouri, to a neighborhood called Tully, in Lewis County. These unfortunate men were imprisoned for a day or two in an old log cabin, during which time their lives were repeatedly threatened. At one time Brown was taken out, a rope placed around his neck, and he was hung up to a tree until he was nearly strangled to death. Boyce at the same time was tied to a tree, stripped of his clothing and inhumanly beaten. Rogers was also beaten, and Allred was stripped of every particle of clothing, and tied up to a tree for the greater part of the night, and threatened frequently by a man named Monday, exclaiming: "G—d d—n you, I'll cut you to the hollow." He was finally, however, released without being whipped.

After they had received this inhuman treatment, their captors performed an act purely Missourian in its character, that is, they gave them the following note of acquittal:

TULLY, MISSOURI, July 12, 1840.The people of Tully, having taken up Mr. Allred, with some others, and having examined into the offenses committed, find nothing to justify his detention any longer, and have released him.By order of the committee.H.M. WOODYARD.

TULLY, MISSOURI, July 12, 1840.

The people of Tully, having taken up Mr. Allred, with some others, and having examined into the offenses committed, find nothing to justify his detention any longer, and have released him.

By order of the committee.

H.M. WOODYARD.

As soon as the people of Commerce and vicinity were informed of this outrage, Gentiles as well as Mormons were loud in their condemnation of it, and at once a mass meeting was called, and resolutions were adopted, expressing their unqualified indignation, and calling upon the governor of Illinois to take the necessary steps to punish those who had committed this outrage, and by vindicating the law, give the Missourians to understand there was a limit beyond which their deeds of violence must not pass.

D.H. Wells, not then a member of The Church, and George Miller were appointed a committee to wait upon Governor Carlin, and lay the case before him. For this purpose they repaired to Quincy, and at the recital of the cruelties practiced upon the men who were the victims of the Missourians, the governor's wife, who was present at the interview, was moved to tears, and the governor himself was greatly agitated. He promised to counsel with the State attorney, who by law was made his adviser, and promised to take such steps as the case seemed to require, and the law to justify. Just what was done by Governor Carlin, however, I am unable to learn; but one thing is certain, and that is, the guilty parties were never brought to justice, nor even to a trial—indeed it may be that even then the love which Governor Carlin once had for the Saints, and which at last became dead, had begun to grow cold.

Scarcely had the excitement occasioned by the kidnapping of Allred and his associates subsided, when Governor Boggs of Missouri made a requisition on Governor Carlin, of Illinois, for the persons of Joseph Smith, Jr., Sidney Rigdon, Lyman Wight, P.P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. Governor Carlin granted the requisition—was it another case of Herod and Pilate being made friends over the surrender of God's Prophet? But fortunately when the sheriff went to Commerce with his requisition, Joseph and his brethren were not at home, and could not be found; so that the officers returned without them. These men were not fugitives from justice, no process had ever been found against them, the governor himself had connived at their escape from the hands of the officers charged with the duty of conducting them from Liberty, Clay County, to Boone County;[1]and these men did not feel disposed to try again "the solemn realities of mob law in Missouri."

These circumstances gave the Saints to understand that their peace in their beautiful situation on the banks of the placid, grand, old Mississippi was not to be without alloy; the goal of their final triumph and rest had not been reached. These incidents were a premonition of danger; they were indeed the few drops of rain which sometimes precede the storm, but a kind Providence shut out from their vision how fierce that storm would be, or how would they have had the courage to meet it?

1. Missouri Persecutions, Chapter XLVII.

FOUNDING A CITY.

MEANTIME Commerce had become Nauvoo. The city of Nauvoo was incorporated by act of the legislature of Illinois, on the fourteenth of December, 1840. The charter granted on that date described the boundaries of the city, but gave to the citizens—whom it erected a body corporate and politic—the right to extend the area of the city whenever any tract of land adjoining should have been laid out into town lots and recorded according to law. The city council was to consist of a mayor, four aldermen and nine councilors to be elected by the qualified voters of the city. The first Monday in February was appointed for the first election of officers.

The charter granted to the citizens of Nauvoo the most plenary powers in the management of their local affairs. Indeed, about the only limit placed upon their powers was, that they do nothing inconsistent with the constitution of the United States, and the State constitution of Illinois. But inside of those lines they were all powerful to make and execute such ordinances as in the wisdom of the city council were necessary for the peace, good order, and general welfare of the city. It afterwards became a question in the State as to whether or not powers too great had not been granted the city government—but of that I shall have occasion to speak further on.

The leading men of the State appeared not only willing but anxious to grant the privileges of this city government to the Saints. S. H. Little, of the upper house of the State legislature, especially stood by the Saints, and pleaded for their rights; together with Messrs. Snyder, Ralston, Moore, Ross and Stapp; while Mr. John F. Charles, the representative to the lower house from the district in which Nauvoo was located, manfully discharged his duties to the Nauvoo portion of his constituents, by using all his energy to secure them their city government.

An incident connecting Abraham Lincoln with the passage of this charter may not be without interest. The State of Illinois was at that time divided into two political parties, Whigs and Democrats. Both parties were friendly to the Saints, who considered themselves equally bound to both parties for acts of kindness. Lincoln was a Whig, and in the November election his name was on the State electoral ticket as a Whig candidate for the State legislature. But many of the people of Nauvoo, wishing to divide their vote, and to show a kindness to the Democrats, erased the name of Lincoln, and substituted that of Ralston, a Democrat. It was with no ill feeling, however, towards Mr. Lincoln that this was done, and when the vote was called on the final passage of the Nauvoo charter, he had the magnanimity to vote for it; and congratulated John C. Bennett on his success in securing its enactment.

The Saints rejoiced in the prospects of liberty secured to them by their city government, and of it Joseph said:

I concocted it for the salvation of The Church, and on principles so broad, that every honest man might dwell secure under its protecting influences, without distinction of sect or party.

An inspection of the charter will bear out this opinion of it, for while it was "concocted for the salvation of The Church," it by no means secured that salvation by trespassing upon the rights of others, but by recognizing the rights of the Saints to be equal to the rights of other citizens. Nor was it intended that Nauvoo should be an exclusive city for people of the Mormon faith; on the contrary, all worthy people were invited to come and assist to build it up and partake of its liberty and anticipated prosperity. An official proclamation, issued over the signatures of Joseph Smith, Sidney Rigdon and Hyrum Smith, who then constituted the First Presidency of The Church, contains the following passage:

We wish it likewise to be distinctly understood, that we claim no privileges but what we feel cheerfully disposed to share with our fellow-citizens of every denomination, and every sentiment of religion; and therefore say, that so far from being restricted to our own faith, let all those who desire to locate in this place (Nauvoo) or the vicinity, come, and we will hail them as citizens and friends, and shall feel it not only a duty, but a privilege to reciprocate the kindness we have received from the benevolent and kind-hearted citizens of the State of Illinois.

And as an earnest of the intention, so far as the Saints were concerned, of carrying out in practice these liberal sentiments and extending equal rights to people of all religious persuasions, among the first acts of the city council was the passage of the following ordinance, introduced by Joseph Smith:

SECTION I. Be it ordained by the city council of the city of Nauvoo that the Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, Quakers, Episcopalians, Universalists, Unitarians, Mohammedans, and all other religious sects and denominations, whatever, shall have free toleration and equal privileges in this city; and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not exceeding five hundred dollars, or imprisoned not exceeding six months, or both, at the discretion of said mayor and court.

The second section made it the duty of all municipal officers to notice and report any violation of the law—and in fact, of any other law of the city—to the mayor; and the municipal officers were authorized to arrest all violators of this law, either with or without process; so that the fullest religious liberty was secured to all sects, and all religions, and to people of no religion at all if any such there should be. Under such an ordinance, people could worship Almighty God according to the dictates of their consciences, without fear of molestation from any one; but they were restrained from interfering with the religion or mode of worship of their fellows—they were told, in a manner, that their liberties ended where those of other people commenced.

On the first of February, 1841, the first election for members of the city council took place, as provided by the city charter. John C. Bennett was chosen mayor; William Marks, Samuel H. Smith, D. H. Wells, and N. K. Whitney, aldermen; Joseph Smith, Hyrum Smith, Sidney Rigdon, Chas. C. Rich, John T. Barnett, Wilson Law, Don C. Smith, J. P. Greene and Vinson Knight, councilors. On the third of the month the city council was organized, by appointing the following officers: marshal, H. G. Sherwood; recorder, James Sloan; treasurer, R. B. Thompson; assessor, James Robinson; supervisor of streets, Austin Cowles.

Mayor Bennett, the same day, delivered his inaugural address. After making several recommendations to the council relative to the establishment of an educational institution, a militia, the enactment of a temperance ordinance, and other measures affecting the manufacturing and commercial interests of the city; and further recommending that the protecting aegis of the corporation be thrown around every moral and religious institution of the day, which was in any way calculated to ennoble or ameliorate the condition of the citizens, he concluded his speech in these words:

As the chief magistrate of your city, I am determined to execute all State laws, and city ordinances passed in pursuance of law, to the very letter, should it require the strong arm of military power to enable me to do so. As an officer, I know no man; the peaceful, unoffending citizen shall be protected in the full exercise of all his civil, political and religious rights, and the guilty violator of the law shall be punished without respect to persons.

The first act of the city council, after its organization, was to express its gratitude for its privileges and powers conferred upon the city by its charter. For this purpose the following resolution was introduced by Joseph Smith, and adopted:

Resolved, by the city council of the city of Nauvoo, that the unfeigned thanks of this community be respectfully tendered to the governor, council of revision, and legislature of the State of Illinois, as a feeble testimonial of their respect and esteem of noble, high-minded, and patriotic statesmen; and as an evidence of gratitude for the signal powers recently conferred—and that the citizens of Quincy be held in everlasting remembrance for their unparalleled liberality and marked kindness to our people, when in their greatest state of suffering and want.

The next move was to pass a temperance ordinance, which practically made Nauvoo a prohibition city—that is, so far as prohibitory ordinances prohibit.

THE NAUVOO LEGION.

THE Nauvoo charter proper really contained two other charters, viz: One for the establishment of a university within the limits of the city "for the teaching of the arts and sciences, and learned professions," and another for the organization of an independent military body to be called the "Nauvoo Legion."

An ordinance was passed on the third of February, in relation to the university, appointing a chancellor and board of regents. A site for a building was selected, and plans of the structure were drawn, but that was as far as the matter went, as the city had no funds with which to proceed with the work of construction.

An ordinance was also passed on the above date authorizing the organization of the Nauvoo Legion. The original provision in the Nauvoo charter establishing this military body provided that the city council might organize the inhabitants of the city, subject to military duty under the laws of the State, into an independent body of militia; and a subsequent amendment to the charter extended the privilege of joining the Legion to any citizen of Hancock County, who might by voluntary enrollment desire to do so; and in that event he was to have all the privileges to be enjoyed by members of that organization. The charter provided that the officers of the Legion should be commissioned by the governor; and that the members thereof be required to perform the same amount of military duty as the regular militia of the State; they were to be at the disposal of the mayor in executing the laws and ordinances of the city, and the laws of the State; and also at the disposal of the governor for the public defense, and the execution of the laws of the State and of the United States; and were entitled to their proportion of the public arms; but were exempt from all military duty not specified in these provisions.

The commissioned officers of the Legion were constituted its court-martial, which was its law-making department; but no law inconsistent with either the Constitution of the United States or the State of Illinois was to be enacted by this court. The privilege of organizing the citizens of Nauvoo, and as many of the citizens of Hancock County as might desire to unite with them, into an independent military body, was highly gratifying to the people of Nauvoo, but more especially so to Joseph Smith, who, in speaking of it, in a proclamation to the Saints scattered abroad, said:

The Nauvoo Legion embraces all our military power, and will enable us to perform our military duty by ourselves, and thus afford us the power and privileges of avoiding one of the most fruitful sources of strife, oppression and collision with the world. It will enable us to show our attachment to the State and Nation, as a people, whenever the public service requires our aid, thus proving ourselves obedient to the paramount laws of the land, and ready at all times to sustain and execute them.

The city ordinance provided that the Legion should be divided into two cohorts, the horse troops to constitute the first cohort, and the infantry the second. The commander-in-chief of the Legion was to be known as the lieutenant-general, who was also made the reviewing officer and president of the court-martial and Legion. His staff was to consist of two principal aides-de-camp with the rank of colonel of cavalry; and a guard of twelve aides-de-camp with the rank of captain of infantry; and a drill officer, with the rank of colonel of dragoons, to be the chief officer of the guard.

The second officer was a major-general, to act as the secretary of the court-martial and Legion. His staff consisted of an adjutant; surgeon-in-chief, a cornet, quartermaster, paymaster, commissary, and chaplain; all to hold the rank of colonel of cavalry; besides these, there were to be in his staff, a surgeon for each cohort, quartermaster sergeant, sergeant-major, and a chief musician—with the rank of captain of light infantry; and two musicians with the rank of captain of infantry. Besides these officers there were created by the ordinance an adjutant and inspector-general; and a brigadier-general to command each cohort. The staff of each brigadier-general consisted of an aide-de-camp with the rank of lieutenant-colonel of infantry, and when not otherwise in service, these brigadiers had access to the staff of the major-general.

The ordinance organizing this body of militia provided that the court-martial should adopt for the Legion, so far as practicable, the discipline, drill, uniform, rules and regulations of the United States army. And a law passed by the court-martial shortly after its organization, required all male citizens within the limits of Nauvoo, between the ages of eighteen and forty-five, excepting such as were exempted from service under the laws of the United States, to perform military duty under the penalty of being fined for absence from general parades, as follows: generals, twenty-five dollars; colonels, twenty dollars; captains, fifteen dollars; lieutenants, ten dollars; and musicians and privates, five dollars. For absence from company parades—of course without good reason for the absence—the fines were fixed at these rates: commissioned officers, five dollars; non-commissioned officers, three dollars; and musicians and privates, two dollars.

The first election of officers of the Legion took place on the fourth of February, 1841; and resulted in Joseph Smith being unanimously chosen lieutenant-general; John C. Bennett, major-general; Wilson Law, brigadier-general of the first cohort; and Don Carlos Smith, brigadier-general of the second cohort. The staffs of the respective generals were chosen from the leading citizens of Nauvoo, some of whom were not members of the Mormon Church. There were but six companies at the time the Legion was organized, in February, 1841, but in September following, the number of men had increased to one thousand four hundred and ninety; and at the time of the Prophet Joseph's death, some three years later, the Legion numbered about five thousand.

With such strict regulations, accompanied by a natural enthusiasm for military display, and drilled by competent military officers, it is not to be wondered at if the Legion became the best body of militia in the State of Illinois. It excited the jealousy and envy of the rest of the militia in the surrounding counties, and all the laudable efforts of the Legion to become an efficient body of militia, with a view of assisting in the execution of the State and National laws, if occasion should require, were construed by their enemies to mean a preparation for rebellion, and the establishment and spread of the Mormon religion by conquests of the sword, as, it is alleged, Mohammed established his religion. Thus the forming of an independent body of militia, enabling the Saints to perform their military duty by themselves, which the Prophet fondly hoped would remove "one of the most fruitful sources of strife, oppression and collision with the world," and which he further hoped would give the Saints, as a people, an opportunity of showing their attachment to the State and Nation, whenever the public service required their aid—by the misrepresentation of their enemies, was made one of the principal rocks of offense, and was used to excite the apprehensions and prejudices of the good people of Illinois.

The people of the United States have always been jealous of military power, and hence have been careful in forming their political institutions to subordinate the military to the civil authority, except in times of actual war; and, therefore, notwithstanding the very good intentions of the Saints at Nauvoo, it was a very easy matter for their enemies to excite the prejudice and awaken the fears of the people of Illinois by pointing to the existence of this elaborate and efficient military organization with its frequent musters and parades, and captained by a great religious leader, whom, notwithstanding his virtues and the uprightness of his intentions—they had come to regard as a wild, religious fanatic, prepared to go to what lengths they knew not in the promulgation of his religion. Hence that which was to be a bulwark to the city, and a protection to the Saints, was transformed by their enemies into an occasion of offense, and an excuse for assailing them.

RECONSTRUCTION OF QUORUMS—THE NAUVOO HOUSE AND THE TEMPLE.

In the meantime important changes in The Church organization were pending. An important revelation was received on the nineteenth of January, 1841,[1]which provided for filling the vacancies in the several quorums and a reconfirmation of all the authorities of the Church. Hyrum Smith, who had stood in the position of counselor to his brother Joseph, since the apostasy of F. G. Williams and his expulsion from The Church, on the seventh of November, 1837—was appointed to succeed his father as Patriarch to The Church; to hold the sealing blessings of The Church, even the Holy Spirit of promise, whereby the Saints are sealed up unto the day of redemption, that they may not fall, notwithstanding the day of temptation that might come upon them. He was also appointed a prophet, seer, and revelator, as well as Joseph with whom he was to act in concert, and from whom he was to receive counsel. The Prophet was to show unto him the keys whereby he might ask and receive, "and be crowned with the same blessing and glory and honor and priesthood, and gifts of the priesthood that once were put upon him that was my servant Oliver Cowdery."

Joseph Smith was given, as the presiding Elder of The Church, to be a translator, a revelator, a seer and prophet. Sidney Rigdon was admonished of his neglect of duty, and of his lack of faith; he was told, however, if he would repent of his sins, and stand in his place and calling, he might continue to act as counselor to Joseph, and the Lord promised to heal him, and make him powerful in testimony. The reason for this admonition, as one may judge from the spirit of it, was that he to whom it was given had become sour in his feelings toward the work of God. His ardor was cooling, and his zeal, which at times had been inordinate, seemed now to be oozing out of his disposition.

William Law, whom, it will be remembered, Joseph first met whenen routefor Washington—Law then leading a small company of Saints to Nauvoo from Canada—was appointed to fill the vacancy in the First Presidency made by the appointment of Hyrum Smith to the office of Patriarch. And such blessings and spiritual powers were pronounced upon him by the Lord, as seldom falls to the lot of man. On condition of his faithfulness he was to have power to have the sick, cast out devils, be delivered from those who administered unto him poison, and the serpent that might lay hold upon his heel; "And what if I will," said the Lord, "that he should raise the dead, let him not hold his voice."

Brigham Young was appointed the president of the Twelve Apostles, and liberty was given to appoint another man to fill the vacancy made in the quorum through the death of David W. Patten, who was killed by the mob, at the battle of Crooked River, in Missouri. The High Council for Nauvoo was named, and a presidency given to the High Priests; the seven presidents of the Seventies were appointed; and all the quorums of the Priesthood both in the Melchisedek and Aaronic divisions were set in order, so far as the appointment of presidents was concerned.

Besides setting the Priesthood in order, the Lord in this revelation required that a house should be built to His name; "a house worthy of all acceptation; that the weary traveler may find health and safety while he contemplates the word of the Lord;" and the Prophet Joseph and his family were to have a right of permanent residence in it. It was to be known as the "Nauvoo House," and built unto the name of the Lord. The possession of individual stock was to range from fifty dollars to fifteen thousand dollars; no person being allowed to put in less than fifty, nor more than fifteen thousand. And it was specially provided that none but those who believed in the Book of Mormon and the revelations of God were to be permitted to hold stock in the house.

In addition to this commandment to build the Nauvoo House, the Lord told the Saints that there was not a place found on the earth to which He might come and restore that which was lost, or which he had taken away, even the fullness of the Priesthood; nor was there a baptismal font upon the earth where the Saints might be baptized for the dead.

The doctrine of baptism for the dead had been made known to the Saints some time previous to this, and the ordinance had been performed in the Mississippi and other convenient places; but this is an ordinance of God's house, and cannot be acceptable to Him when performed elsewhere, only in the days of the poverty of His people. And as more prosperous times had dawned upon The Church, the Saints were required to build a temple to the name of the Most High; and they were further told that they were granted sufficient time to build a temple, and if they failed to build it at the expiration of that appointed time, they should be rejected as a Church together with their dead. To show to The Church the importance of erecting this temple, the Lord reminded them how He had commanded Moses to build a tabernacle, that the children of Israel could bear with them into the wilderness, that those ordinances might be revealed which had been hidden from before the foundation of the world. Therefore said the Lord—

Let this house be built unto my name that I may reveal mine ordinances therein, unto my people. For I design to reveal unto my Church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fullness of times; and I will show unto my servant Joseph all things pertaining to this house, and the Priesthood thereof. * * * And ye shall build it on the place where you have contemplated building it, for that is the spot which I have chosen for you to build it.

The location which the Saints had contemplated as the site for the temple was on a bold eminence overlooking the river, the landscape on the Iowa side, and all the surrounding country for miles around. It was not only by far the noblest site in Nauvoo for a temple, but ideal in its fitness.

1. Doctrine and Covenants, Section 124.

THE CONFERENCE OF APRIL 6TH, 1841.

THE sixth of April, 1841, was a memorable day in the history of Nauvoo. That day the corner stones of the great temple which God by revelation had commanded His people to build were to be laid. To the Prophet Joseph the day must have been a veritable gleam of sunshine amid the constantly renewing storms of his eventful career. It was a beautiful day, clear and balmy—propitious for the exercises to take place.

Early in the morning there was a hurrying to and fro in the streets of militiamen, for the presence of sixteen uniformed companies of the Nauvoo Legion was to add brightness and interest to the imposing ceremonies. A great procession was formed and marched to the temple site. Here the Legion was formed in a hollow square surrounding the excavations made for the foundation of the temple and enclosing the officers of the Legion, choir, citizens and prominent Elders of The Church who were to lay the corner stones of that structure. Sidney Rigdon was the orator of the occasion; and, doubtless owing to the recent admonition he had received in the revelation from the Lord—to which reference has been made—he was aroused from his lethargy for the time. At any rate, on this occasion he spoke with his old fervor and eloquence. He reviewed the trials of the past, the blessings they then enjoyed, the brightening prospects of the future, and dwelt at some length upon the importance of building temples, and the labor to be performed in them.

At the conclusion of the oration, at the direction of the First Presidency, the architects lowered the southeast cornerstone to its place, and Joseph Smith said:

This principal corner-stone in representation of the First Presidency, is now duly laid in honor of the great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place in which to worship God, and the Son of Man have where to lay His head.

To which Sidney Rigdon added:

May the persons employed in the erection of this house be preserved from all harm while engaged in its construction, till the whole is completed, in the name of the Father, and of the Son, and of the Holy Ghost. Even so, amen.

Thus were laid the corner-stones of the Nauvoo Temple, amid the rejoicing of the Saints; and even strangers forgot their prejudices and joined with hearty good will, as interested spectators of the proceedings. "Such an almost countless multitude of people," says one enthusiastic account of the scenes of the day, written at the time, "moving in harmony, in friendship, in dignity, told with a voice not easily misunderstood, that they were a people of intelligence, and virtue, and order; in short, that they were Saints; and that the God of love, purity and light, was their God, their exemplar and director; and that they were blessed and happy."

While on this subject, I quote the instructions on temple building from the history of the Prophet:

If the strict order of the Priesthood were carried out in the building of temples, the first stone will be laid at the southeast corner, by the First Presidency of The Church. The southwest corner should be laid next. The third, or northwest corner next; and the fourth or northeast corner the last.The First Presidency should lay the southeast corner-stone, and dictate who are the proper persons to lay the other corner-stones.If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the proper persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the southeast corner-stone. The Melchisedek Priesthood laying the corner-stones on the east side of the temple, and the Lesser Priesthood those on the west side.

The First Presidency should lay the southeast corner-stone, and dictate who are the proper persons to lay the other corner-stones.

If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the proper persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the southeast corner-stone. The Melchisedek Priesthood laying the corner-stones on the east side of the temple, and the Lesser Priesthood those on the west side.

During the remaining days of the conference, opened with such splendid ceremonies, the Saints were instructed in principle and doctrine, the quorums of the Priesthood were arranged in their proper order and the important questions of business put to each quorum separately and voted upon; especially the names of those whom God had appointed and reappointed to fill the respective positions alluded to in the revelation above quoted.

Besides this, the several charters of Nauvoo, the Legion, University, Agricultural and Manufacturing Association, Nauvoo House Association, etc., were read and accepted by the people. Lyman Wight was sustained to fill the vacancy in the quorum of the Twelve. John C. Bennett was presented in connection with the First Presidency as assistant President until Sidney Rigdon's health should be restored. Everything necessary for the welfare, happiness and prosperity of the Saints was considered, and preparations made to push the work of God forward in all its departments. The conference lasted from Wednesday morning until Sunday night; and is one of the most important ever held by The Church.

Indeed the circumstances surrounding the Saints at the time were of a character to bid them hope that Nauvoo would be to them "a safe retreat." The friendship of nearly all of the leading men of the State; the universal sympathy felt by the people of Illinois for the victims of Missouri's fury; the action of the State legislature in granting the several charters noted in chapter fifteen—all supported the hopes entertained.

PROPHET'S TRIAL AT MONMOUTH.

EARLY in the summer of 1841, an event happened which threatened the peace of the inhabitants of Nauvoo. When busily intent in the performance of some labor, or duty, or even when in pursuit of pleasure, how often it happens that we work on, or enjoy our pleasure in the bright sunshine, without ever thinking of storms, until a sudden clap of thunder startles us, and looking up we see that dark clouds have arisen above the horizon; the bright skies are rapidly becoming overcast—a storm is impending! So it was with the Saints at Nauvoo concerning the matter of which we speak. It fell upon them as unexpectedly as falls a thunderbolt from a cloudless sky.

It occurred in this manner: When Hyrum Smith and William Law started on the mission to the Eastern States, to which they were appointed by the revelation of January 19, 1841, Joseph accompanied them as far as Quincy; and when returning to Nauvoo he stopped at Heberlin's hotel, on Bear Creek, some twenty-eight miles south of that city. While here a sheriff's posse under the direction of Thomas King, sheriff of Adams County, accompanied by an officer from Missouri, arrested him on a requisition from the governor of the State of Missouri. The warrant upon which the arrest was made was the one issued by the authorities of Missouri early in September, 1840; an effort to serve which was made on the fifteenth of that month, but the officers failed in their errand, as the brethren wanted, viz: Joseph Smith, Jr., Sidney Rigdon, Lyman Wight, P. P. Pratt, Caleb Baldwin and A. Brown were not in Nauvoo, that is, they evaded arrest, as already related in a former chapter.

The complaint on which the requisition of the governor of Illinois was based charged that these men were fugitives from justice; and they were wanted in Missouri to answer to the old charges of "theft, arson and murder," supposed to have been committed in Caldwell and Daviess counties in the summer and fall of 1838.

What made Joseph's arrest more a matter of surprise to him was, that only a few hours previous to its being made, he had been in company with Governor Carlin at the latter's residence, and was treated with the greatest respect and kindness; yet not one word was said by the governor about the requisition made by Missouri for his arrest.

Joseph returned to Quincy in company with the sheriff's posse and secured a writ ofhabeas corpusfrom Charles A. Warren, master in chancery. The same evening, Saturday, June 5th, Judge Stephen A. Douglass arrived in Quincy, and appointed the hearing on the writ to take place the following Tuesday, at Monmouth, Warren County.

In the meantime the news of Joseph's arrest reached Nauvoo and created no little excitement. A party of seven men, under the leadership of Hosea Stout, left Nauvoo for Quincy, Sunday morning, in a skiff, to render the Prophet any assistance in their power, and prevent if possible his enemies taking him to Missouri. They struggled against a head-wind all day, but reached Quincy at dusk, only to learn that Joseph had gone to Nauvoo in charge of Sheriff King and another officer; there was nothing for them to do but to return.

Sheriff King was taken sick at Nauvoo, but Joseph nursed him with all the tenderness of a brother, and the day following Monday, started for Monmouth, accompanied by a large number of the leading men of Nauvoo, and the sheriff, whom Joseph cared for personally during the journey of seventy-five miles. The party arrived at Monmouth on Tuesday, but at the request of the State attorney, who claimed he was not prepared on the case, the hearing was postponed until the next day.

The appearance of Joseph in Monmouth caused considerable excitement. He was invited to preach, but thought it best, as he was a prisoner, not to do so; but he appointed Amasa Lyman to preach in the court room on Wednesday evening.

The prejudice of the people of Monmouth was as excessive as it was blind. They employed at their own expense several attorneys to assist the prosecution, and declared that if there were any lawyers in the district who would even undertake the defense of the Prophet, they never need look to the people of that county again for political favors. But there were strong men in attendance at the court, men not to be frightened by such threats, and whose souls despised the petty minds that could frame them; Joseph, therefore, was ably defended by Messrs. Charles A. Warren, Sidney H. Little, O. H. Browning, James H. Ralston, Cyrus Walker, and Archibald Williams.

The pleadings of the lawyers for the defense were peculiarly affecting, since all of them were more or less acquainted with the condition of the Saints when they fled from the violence of Missourians to Illinois. O. H. Browning had seen several of these companies of Saints in their flight and could trace them by the blood left in their footprints on the snow; his recital of their sufferings moved Judge Douglass, most of the officers of the court and the spectators to tears. One of the brethren present who wrote an account of the trial for the Nauvoo papers says:

He [Mr. Browning] concluded his remarks by saying, To tell the prisoner to go to Missouri for a trial was adding insult to injury, and then said: "Great God! Have I not seen it? Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the dreary winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. 'Twas a scene of horror, sufficient to have enlisted the sympathy of an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, where none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my latest breath in defense of an American citizen."

The lawyers for the prosecution, according to Joseph's own account, acted honorably and confined themselves to the merits of the case, excepting two—Messrs. Knowlton and Jennings. They made an appeal both to the passions and prejudices of the people, and sought to create an excitement over the matter. Judge Douglass, however, was impartial in his rulings, and doubtless one officer of the court—the sheriff of Warren County—thought him severe in his efforts to protect the prisoner. The court room was densely packed and the judge ordered the sheriff to keep the spectators back; but this he neglected and the judge fined him ten dollars. In a few minutes the order to keep the spectators from crowding the prisoner and witnesses was repeated, and the sheriff told the court that he had ordered a constable to do it. "Clerk," said Judge Douglass, "add ten dollars more to that fine." This was effectual, the sheriff after that did his duty.

Joseph claimed in this case that he was unlawfully held a prisoner, and he could prove that the indictment upon which he was arrested had been obtained by fraud, bribery and duress. This line of defense, however, raised the question as to whether the court had the right to inquire into the merits of the case. A long debate between opposing counsel followed. But it will be remembered that an attempt to arrest Joseph on the requisition from the governor of Missouri had been made in September previous; and it appears that after the fruitless effort to make the arrest, the sheriff of Hancock County returned the writ; and the defense claimed that after the return of the writ to the executive, the defendant could not be again legally arrested upon it. It was upon this point that the court set Joseph at liberty. Following is Judge Douglass' decision on this point:

The writ being once returned to the executive by the sheriff of Hancock County was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant cannot be held in custody on that writ.

On the other point in the case—as to whether evidence in the case was admissible—the judge withheld his opinion for further consideration, as the question was a grave one, involving the future conduct of the States in their relationship with each other; but on the ground that the writ was void, dead by reason of a former return being made on it by the sheriff of Hancock County, he ordered the discharge of the prisoner. And Missouri was again foiled in her designs upon the life of the Prophet.

At the conclusion of the trial Joseph ordered dinner for his company, which numbered by that time some sixty men. "And when I called for the tavern bill," says Joseph, "the unconscientious fellow replied, 'only one hundred and sixty dollars.'" Some time after this, in September following, Joseph sent the costs of this trial to the sheriff of Adams County, of which the following is a copy:

NAUVOO, September 30, 1841.To the Deputy Sheriff of Adams County:The following is a statement of my expenses, costs and liabilities, consequent upon my arrest and trial while in your custody, to-wit:To amount of fees to Esquires Ralston, Warren & Co...$250.00To Esquires Little, Williams, Walker and Browning...$100.00To seven days for self, horse and carriage, @$5.00 per day...$35.00To money spent during that time consequent upon arrest...$60.00To twelve witnesses...$240.00________$685.00

NAUVOO, September 30, 1841.

To the Deputy Sheriff of Adams County:

The following is a statement of my expenses, costs and liabilities, consequent upon my arrest and trial while in your custody, to-wit:

To amount of fees to Esquires Ralston, Warren & Co...$250.00

To Esquires Little, Williams, Walker and Browning...$100.00

To seven days for self, horse and carriage, @$5.00 per day...$35.00

To money spent during that time consequent upon arrest...$60.00

To twelve witnesses...$240.00

________

$685.00

To which was added this note:

DEAR SIR.—You will please take such measures as to put me in possession of the above amount, which is justly due me as above stated; to say nothing of false imprisonment and other expenses.* * *Receive my respects, etc.JOSEPH SMITH.

DEAR SIR.—You will please take such measures as to put me in possession of the above amount, which is justly due me as above stated; to say nothing of false imprisonment and other expenses.

* * *

Receive my respects, etc.

JOSEPH SMITH.

With the exception of the difficulty just considered, the summer of 1841 glided pleasantly by, bringing to the busy inhabitants of Nauvoo many occasions of social and spiritual enjoyment.

EVENTS OF THE SUMMER OF 1841.

NAUVOO was the most promising and thrifty city in Illinois, and the fame thereof extended throughout the nation, due, in part, of course, to the peculiar religion of its inhabitants. Strangers from far and near made it a point to visit Nauvoo, and the peace, sobriety, industry and public spirit of the citizens challenged their admiration, whatever views they might entertain respecting their religion. A large bowery was constructed just west of the temple site where the people assembled for worship. Here the Prophet Joseph preached some of his most powerful discourses, and taught his people in the doctrine of the heavenly kingdom; and not infrequently it happened that

Fools who came to mock, remained to pray.

The Saints never intended to make either their city or the Nauvoo Legion exclusively Mormon.[1]On the contrary, the people at Nauvoo expressed a willingness to unite with their fellow-citizens in every good work and enterprise, and tolerate religious differences. Indeed, repeated invitations were sent out to the honorable men, not only of the State of Illinois, but of the United States, to men of capital and of influence and of integrity, asking them to come to Nauvoo, and assist in building up a glorious city.

In July, Sidney H. Little, of the State senate, was killed by leaping from his carriage while his horse was unmanageable; and that the "Saints might mourn with those who are called to mourn," the eighteenth day of July was set apart as a day of fasting among the people of Nauvoo. By thus manifesting a feeling of sympathy and interest, they sought to cultivate peace and good-will among their fellow-citizens, and a number of honorable, and some of them influential men, while not accepting the faith of the Saints, became friendly disposed towards them, and associated with them in various business transactions.

But the good-will of the Saints was not very generally reciprocated by the people of Illinois; and there were, even at that early date, envyings and bitterness manifested by those who were jealous of the prosperity and increasing power of the Mormons in Nauvoo and vicinity. The same spirit existed to some extent in Iowa as will be seen by the following occurrence: General Swazey, in command of the militia of Iowa, Territory, invited Joseph and Hyrum Smith and General Bennett to attend the parade of the militia of that Territory at Montrose. The invitation was accepted, and General Swazey received his visitors courteously, and so did the militia. But during a recess in the exercises taken at noon, a Mr. D. W. Kilburn tried to create a disturbance by circulating the following note among the troops:

Citizens of Iowa—The laws of Iowa do not require you to muster or be reviewed by Joe Smith or General Bennett; and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself, will at once leave the ranks.

The facts are that these militia companies were not mustered by Joseph's order, nor did he expect to review them. He had simply accepted General Swazey's invitation to witness the movements of the troops as other spectators were doing, and neither Joseph nor Hyrum was in uniform. General Swazey had been several times invited to attend the drills and reviews of the Legion at Nauvoo, and he had simply returned the courtesy to the officers of the Legion. Kilburn's effort, however, to create a disturbance was not successful, though the papers of the State commented upon it, and some of them began to whisper that it was Joseph's ambition to build up a military church and extend his faith, "Mohammed-like," by the sword.

Early in the summer of 1841, in fact in the month of May, Joseph called upon the Saints everywhere to come into Hancock County, that there might be a concentration of effort to build up Nauvoo. The proclamation closed with these words:

Let it therefore be understood that all the stakes excepting those in this county (Hancock) and in Lee County, Iowa, are discontinued; and the Saints instructed to settle in this county as soon as circumstances will permit.

The Twelve Apostles, whose departure from Nauvoo on their missions to England under very trying circumstances, was related in a former chapter, returned during the summer, after accomplishing one of the most successful and remarkable missions in modern times. They were a tower of strength to Joseph, and he was not long in availing himself of their valuable support. At a special conference convened in Nauvoo on the sixteenth of August, 1841, Joseph said:

The time had come when the Twelve should be called upon to stand in their place next to the First Presidency; and attend to the settling of emigrants and the business of The Church at the stakes, and assist to bear off the kingdom victoriously to the nations.[2]

And he at once turned over to their management many of the temporal affairs, with which he had been perplexed, and devoted himself more exclusively to spiritual labors.

One of the most pleasing events that happened, during the summer of which I write, was the visit of the Indian chief Keokuk to Nauvoo. He was accompanied by Kiskukosh, Appenoose and about one hundred chiefs and braves of the Sac and Fox tribes, together with their families. They were brought over from the Iowa side on the ferry and two large flat boats. The band and a detachment of the Legion met them at the landing, but as soon as Keokuk failed to recognize Joseph among those who had come to bid him welcome, he refused to land or allow any of his party to go ashore until Joseph made his appearance. The arrangement had been made for the band and the detachment of the Legion to lead the dusky visitors to the grove where the Saints held their meetings; and there Joseph would have joined them. But Keokuk seemed to have his own ideas in relation to the etiquette to be observed at his reception, and waited until the Prophet met him at the landing and bade him welcome to Nauvoo.

At the grove Joseph addressed the Indians at some length, upon what the Lord had revealed to him concerning their fore-fathers, and recited to them the glorious promises contained in the Book of Mormon respecting themselves, the despised remnants of a once splendid race. How their hearts must have glowed and their eyes brightened as they listened to the young Prophet relate the story of their forefathers' rise and fall, and the bright promises held out to them of redemption from their fallen state! In conclusion Joseph counseled them to cease killing each other, and warring with other tribes or with the whites. To Joseph's speech Keokuk replied:

I have a Book of Mormon at my wigwam that you gave me a number of moons ago. I believe you are a great and good man. Keokuk looks rough, but I am a son of the Great Spirit. I have heard your advice. We intend to quit fighting, and follow the good talk you have given us.

After the "talk," they were feasted by the Saints with good food and dainties and melons. At the conclusion of the feast, they gave a specimen of their war dance to entertain the spectators, and then returned to the Iowa side of the river to their encampment.

Thus passed away the summer of 1841; and by the first of October—the date fixed for the semi-annual conference—the early autumn frosts had tinged the forest leaves with purple and gold, giving to the splendid scenery about Nauvoo an additional charm. President Joseph Smith was not present at the opening of the conference. He had that morning gone to assist in laying the corner-stone of the Nauvoo House which the Saints by revelation had been commanded to build;[3]and the conference was opened by President Brigham Young.

The principal subject brought before the people at this conference was the redemption of the dead, and building the temple. This matter appeared to impress itself upon the mind of Joseph with great force, and nothing, apparently, gave him more delight than to explain its importance to his people. Up to this time many baptisms for the dead had been performed in the river, but it was now announced that no more baptisms for the dead should be attended to, until it could be done in the font of the Lord's house, for thus had the Lord commanded. The Saints, however, were not long denied the privilege of performing this work of baptism for their dead, as on the eighth of November, following the conference, a temporary baptismal font had been completed and dedicated in the basement of the temple.[4]

On the occasion of the angel Moroni's first appearance to Joseph Smith, in 1823, he repeated to the young Prophet the words of Malachi, recorded in the fourth chapter of the Book of Malachi, the fifth and sixth verses, though quoting somewhat differently from the language of King James' translation, as follows:

Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he will plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming.

In fulfillment of this promised visitation, in April, 1836, Elijah the prophet appeared to Joseph Smith and Oliver Cowdery and said:

Behold, the time has fully come, which was spoken by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.

And now when something like peace had come to The Church, and settled conditions obtained, the Prophet of God began to unfold the doctrine of salvation for the dead—the application of those principles of salvation to past generations who had lived upon the earth when neither the Gospel nor divine authority to administer its ordinances were among men.

In addition to the main idea of this doctrine which he taught with such great power, the following gems are gathered from his teachings at this conference, chiefly relating to the same subject:

The proclamation of the first principles of the Gospel, was a means of salvation to men individually, and it was the truth and not men that saved them; but men by actively engaging in rites of salvation substantially became instruments in bringing multitudes of their kindred into the Kingdom of God. [And hence] he presented baptism for the dead as the only way by which men can appear as saviors on Mount Zion.* * *The difference between an angel and a ministering spirit: the one [the first] is a resurrected or translated body with its spirit ministering to embodied spirits; the other a disembodied spirit visiting and ministering to disembodied spirits.* * *Jesus Christ became a ministering spirit (while his body was laying in the sepulchre) to the spirits in prison, to fulfill an important part of his mission, without which he could not have perfected his work or entered into his rest. After his resurrection he appeared as an angel to his disciples.* * *Translated bodies cannot enter into rest until they have undergone a change equivalent to death.* * *Translated bodies are designed for future missions.* * *The angel which appeared to John on the Isle of Patmos was a translated or resurrected body.* * *Jesus Christ went in body after his resurrection to minister to translated and resurrected bodies.* * *It is no more incredible that God shouldsavethe dead than that he should raise the dead.* * *There is never a time when the spirit is too old to approach God.* * *All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is by the power and authority of the Priesthood—by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation.This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, none! none! none!!! Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption.* * *This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation. The dispensation of the fullness of times will bring to light the things that have been revealed in all former dispensations; also other things that have not been before revealed.* * *

* * *

The difference between an angel and a ministering spirit: the one [the first] is a resurrected or translated body with its spirit ministering to embodied spirits; the other a disembodied spirit visiting and ministering to disembodied spirits.

* * *

Jesus Christ became a ministering spirit (while his body was laying in the sepulchre) to the spirits in prison, to fulfill an important part of his mission, without which he could not have perfected his work or entered into his rest. After his resurrection he appeared as an angel to his disciples.

* * *

Translated bodies cannot enter into rest until they have undergone a change equivalent to death.

* * *

Translated bodies are designed for future missions.

* * *

The angel which appeared to John on the Isle of Patmos was a translated or resurrected body.

* * *

Jesus Christ went in body after his resurrection to minister to translated and resurrected bodies.

* * *

It is no more incredible that God shouldsavethe dead than that he should raise the dead.

* * *

There is never a time when the spirit is too old to approach God.

* * *

All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is by the power and authority of the Priesthood—by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation.

This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, none! none! none!!! Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption.

* * *

This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation. The dispensation of the fullness of times will bring to light the things that have been revealed in all former dispensations; also other things that have not been before revealed.

* * *

Another interesting feature of the conference was the report made by the Prophet of The Church property in his charge as trustee-in-trust for The Church. He also took occasion to report the amount of his own earthly possessions, of which the following is a copy:

Old Charley, a horse given to him several years before in Kirtland; two pet deers; two old turkeys and four young ones; an old cow given to him by a brother in Missouri; old Major, a dog; his wife, children, and a little household furniture!

Surely his earthly possessions did not far exceed those of Him who had not where to lay His head!

1. The Legion is not, as has been falsely represented by its enemies, exclusively a Mormon military association, but a body of citizen soldiers organized (without regard to political preferences or religious sentiments) for the public defense, the general good, and the preservation of law and order—to save the innocent, unoffending citizens from the iron grasp of the oppressor, and perpetuate and sustain our free institutions against misrule, anarchy and mob violence; no other views are entertained or tolerated.—Joseph Smith. From an official letter published May 4, 1841.

2. Minutes of special conference, Aug. 16, 1841. Millennial Star, Vol. xviii, page 630.

3. Doctrine and Covenants, Section 124.

4. The font was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep; the moulding of the cap or base was formed of beautiful carved wood in antique style, and the sides were finished with panel work. There were steps leading up and down into the basin in the north and south sides, guarded by side railings. The font stood upon twelve oxen, four on each side and two at each end, their heads, shoulders and forelegs projecting out from under the font. They were carved out of pine plank, glued together, and copied after the most beautiful five-year-old steer that could be found in the country. * * * The oxen and ornamental mouldings of the font were carved by Elder Elijah Fordham, from New York. * * * The font was inclosed by a temporary frame building sided up with split oak clap-boards, with a roof of the same material, but was so low that the timbers of the first story of the temple were laid above it. The water was supplied from a well thirty feet deep in the east end of the basement. This font was built for the baptism for the dead until the temple could be completed, when a more durable one was to take its place.—Millennial Star, Volume XVIII, 744.

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