HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS
PERIOD I.
History of Joseph Smith, the Prophet,
By Himself.
Volume V.
An Introduction and Notes
By
B. H. Roberts
Published by the Church.
Salt Lake City, Utah,
1909.
TABLE OF CONTENTS.
VOLUME V.
INTRODUCTION.
Dr. John C Bennett.
The Attempted Assassination of Governor Boggs of Missouri.
The First Attempt of Missouri to Extradite the Prophet.
The Second Attempt of Missouri to Extradite the Prophet.
Prospecting the West with a View to Removal of the Saints.
Development of the Prophet's Character.
Doctrinal Development.
The Time when the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, was Given, and its Authorship.
INAUGURATION OF ENDOWMENT CEREMONIES—PERFIDY AND EXPOSURE OF JOHN C. BENNETT—HIS RESIGNATION AS MAYOR OF NAUVOO—EPISTLE OF THE HIGH COUNCIL TO THE SAINTS.
Inauguration of Endowment Ceremonies.
General John C. Bennett's Perfidy.
The Work in England.
The Prophet's Letter to Horace R. Hotchkiss—Explaining why the Former had taken Advantage of the Bankrupt Law.
Interview with Sidney Rigdon.
Moral Improvement of Nauvoo.
Branch Organization of Philadelphia Authorized.
General Conference in England.
Attitude of the Press.
Affidavit of John C. Bennett.
Resignation of Bennett as Mayor of Nauvoo.
Charge Against Robert D. Foster.
An Epistle to the High Council of the Church of Jesus Christ of Latter-day Saints Scattered Abroad.
ACTIONS IN RELATION TO JOHN C. BENNETT, et al.—THE PROPHET'S INSTRUCTIONS TO THE RELIEF SOCIETY—TREATISE ON THE HOLY GHOST—WILLIAM LAW'S DEFENSE OF THE SAINTS—THE PROPHET'S ADDRESS TO THE CHURCH.
The Fall of Chauncey L. Higbee.
Confessions of John C. Bennett.
The Prophet's Political Attitude.
Address of the Prophet to the Relief Society.
Discourse by the Prophet.
Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo, June 9, 1842.
Condition of English Saints in Nauvoo.
Hyrum Clark sent to England.
The Prophet's Confirmation of William Law's Defense of the Saints.
An Address to the Church of Jesus Christ of Latter-day Saints and all the Honorable Part of the Community.
The Prophet's Letter to Jeanette Richards.
The Prophet's Letter to Governor Carlin on John C. Bennett Affairs.
Council Meetings at the Prophet's Home.
George Miller's Letter to Governor Reynolds of Missouri.
CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN—ANENT JOHN C. BENNETT'S CHARACTER—PHRENOLOGICAL CHARTS OF THE PROPHET et al.—THE GOVERNMENT OF GOD.
Letter of Governor Thomas Carlin to Joseph Smith—Anent John C. Bennett.
Letter of Horace R. Hotchkiss to Joseph Smith—On the Prophet Taking Advantage of the Bankrupt Act.
Letter of Joseph Smith to H. R. Hotchkiss—Reply to Above.
A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D., Professor of Phrenology.
Parade of the Legion.
Expedition to the Pineries.
Phrenological Chart of Willard Richards.
A Phrenological Chart of Brigham Young.
THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR BOGGS OF MISSOURI—CORRESPONDENCE WITH GOVERNOR CARLIN—THE CHARACTER OF JOHN C. BENNETT—PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE ROCKY MOUNTAINS.
Affidavit of Lilburn W. Boggs Ex-Governor of Missouri.
Affidavit of the City Council Anent John C. Bennett.
Petition of the Nauvoo City Council to Governor Carlin.
Affidavit of Hyrum Smith.
Affidavit of William Law.
Letter of Governor Carlin to Joseph Smith Anent the Foregoing Resolution and Petition.
Letter of the Prophet to Governor Carlin—Satisfied with the Governor's Attitude.
Death of Bishop Vinson Knight.
Requirements of High Priests.
Prophecy that the Saints would be Driven to the Rocky Mountains.
Arrest of the Prophet on a Requisition of Missouri.
The Prophet's Comments on his Arrest.
THE PROPHET IN SECLUSION—CORRESPONDENCE WITH WILSON LAW—COMPANIONSHIP OF THE PROPHET AND HIS WIFE, EMMA SMITH—THE PROPHET'S APPRECIATION OF HIS FRIENDS.
Meeting of the Prophet with Confidential Friends.
State of Things in Iowa.
Efforts to Throw the Prophet off his Guard.
Visit of Emma to the Prophet.
Letter of the Prophet to Wilson Law—Directing the Latter how to Proceed on Certain Contingencies Arising.
The Departure of Emma for Nauvoo.
Letter of Wilson Law to the Prophet, Expressing Willingness to Carry out the Latter's Instructions.
Unfriendly Spirit at Carthage.
Calmness and Courage of the Prophet.
The Prophet's Letter to Emma Smith—Detailing Prospective Movements.
Joseph Smith's Letter to Wilson Law—Concerning Probable Movements of the Prophet.
Blessing of the Prophet upon Erastus H. Derby.
Sentiments of the Prophet Towards his Wife Emma.
The Prophet's Love for his Brother Hyrum.
The Bond Between the Prophet and Newel K. Whitney.
The Prophet's Exaltation of Spirit.
The Prophet's Gratitude.
CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, et al.—THE PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE SAINTS—REVIVAL OF THE ZEAL OF SIDNEY RIGDON—THE PROPHET'S BLESSINGS UPON HIS FRIENDS.
Letter of Emma Smith to Joseph Smith Relating to the Future Movements of the Prophet, and Items of Business.
Letter of Wilson Law to Joseph Smith—Advises Retirement of the Prophet from Nauvoo until next Governor takes Office.
Letter of James Arlington Bennett to Joseph Smith, Anent John C. Bennett and his Forthcoming Anti-Mormon Book.
The Prophet's Place of Retirement Discovered.
Letter of Wilson Law to Joseph Smith—Advising that the Prophet Secret Himself in Nauvoo.
Letter of Emma Smith to Governor Carlin—Pleading the Cause of the Prophet and the People of Nauvoo.
The Prophet's Removal to Carlos Granger's in Nauvoo.
Governor Carlin's Views of Affairs in Nauvoo.
The Prophet's Return to his Home.
Minutes of the Nauvoo High Council Meeting.
Ordination of Amasa M. Lyman to the Apostleship.
John C. Bennett Deposed as Chancellor of Nauvoo University.
Sidney Rigdon's Re-affirmation of his Faith.
The Strange Experience of Eliza Rigdon.
Elder Rigdon's Attitude Towards the Prophet.
Remarks of Hyrum Smith.
Hyrum Smith's Admonition.
Effect of the Meeting.
The Prophet's Blessing on Joseph Knight, Son.
Newel Knight and Joseph Knight, Jun., the Prophet's Friends.
The Prophet's Feelings Towards Orrin Porter Rockwell.
The Prophet's Testimony of his Father.
The Prophet's Characterization of his Mother.
The Character of Don Carlos Smith.
The Prophet's Prayer.
EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT—THE PROPHET'S REAPPEARANCE AMONG THE PEOPLE—HIS DISCOURSE AT THE SPECIAL CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO.
Letter of Governor Carlin to Emma Smith, Anent the Prophet's Difficulties in Missouri.
Plans for the Defense of the Church.
Emma Smith's Letter to Governor Carlin—Defense of the Prophet, Arraignment of Missouri.
Minutes of a Special Conference held at Nauvoo.
Return of the Prophet to the People.
The Saints' Weapons of Warfare.
The Prophet's Plan of Campaign.
Minutes of the Female Relief Society—Remarks of the Prophet.
INSTRUCTIONS ON BAPTISM FOR THE DEAD—CORRESPONDENCE BETWEEN EMMA SMITH AND GOVERNOR CARLIN—THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON BENNETT.
Orson Hyde's Pamphlet.
A Letter from the Prophet to the Saints at Nauvoo—Directions on Baptism for the Dead.
Excerpt from a Communication from William Law.
Petition of the Female Relief Society to Governor Carlin.
Letter of the Prophet to the Church—Further Directions on Baptism for the Dead.
The Letter's Effect.
Governor Carlin's Letter to Emma Smith—Nauvoo Charter and the Writ of Habeas Corpus.
The Prophet's Letter to James Arlington Bennett—The Forthcoming Book of John C. Bennett.
CORRESPONDENCE OF THE PROPHET WITH JAMES ARLINGTON BENNETT—EMMA'S ILLNESS—PLOTS TO ENTRAP THE PROPHET—LEGAL OPINION OF JUSTIN BUTTERFIELD ON MISSOURI PROCEDURE.
Movements of the Prophet in Nauvoo.
Letter from Brigham Young and Heber C. Kimball—Reporting their Movements.
Letter of James Arlington Bennett—Treating Chiefly of John C. Bennett and his Book.
Temple Committee Affairs.
Letter of Elder Orson Pratt—Denying any Relations with John C. Bennett.
Reward Offered for the Arrest of the Prophet.
The Illness of Emma Smith.
Rigdon's Reports of Plots.
More Missouri Plots.
The Prophet's Removal to Father Taylor's.
The Mormons.
Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith into Missouri.
TEMPLE AFFAIRS—THE PROPHET'S ADDRESS TO "NEW-COMERS"—CITY COUNCIL'S ACTIONS AS TO WRITS OF HABEAS CORPUS.
Temporary Floor in the Temple.
The Prophet at the Temple.
The Prophet's Advice to New-comers.
Return of Dr. Richards to Nauvoo.
Accident to the Prophet's Carriage.
Return of Hyrum Smith and Wilson Law.
Return of Brigham Young et al.
The Prophet's Consultation with Calvin A. Warren.
Post Office Affairs at Nauvoo.
Letter of George D. Watt, Reporting Emigrants.
PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"—PROGRESS OF WORK ON TEMPLE—DIVISION OF NAUVOO INTO TEN WARDS—WILLIAM SMITH IN THE ILLINOIS LEGISLATURE—GOVERNOR FORD OF MISSOURI'S DEMAND FOR THE PROPHET.
Vote to Suspend the Millenial Star.
Disaster on Island of Madeira.
Letter of the Prophet to H. R. Hotchkiss—Land Purchase Contract Considered.
Sudden Illness of Brigham Young.
Temple Structure Difficulties.
Extract of a Letter from Orrin Porter Rockwell, Superscribed to Newel K. Whitney.
Inaugural Address of Governor Ford.
Agitation as to Nauvoo Charters.
Speech of William Smith on the Chartered Rights of Nauvoo.
Governor Ford to Joseph Smith—on the Missouri Requisition.
Letter of Justice Butterfield—Opinion on Governor Ford's Action.
Letter from James Adams, Advising the Prophet to Appear for Trial.
The First Elder to Die in a Foreign Land.
THE PROPHET AT SPRINGFIELD, ILLINOIS—HIS CONVERSATIONS AND INTERVIEWS—PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE POPE—RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE ORDER OF GOVERNOR FORD—OFFICIAL PAPERS IN THE CASE.
Second Arrest of the Prophet on the Boggs Affair.
The Prophet's Start for Springfield.
The Prophet's Dream.
A Missouri Reminiscence.
The Prophet Meets Justin Butterfield, et al.
The Reign of Christ on Earth Expounded.
The Prophet's Trial Before Judge Pope.
A Disturbance Threatened.
The Prophet's Interview with Governor Ford.
A Discussion with Judge Douglas.
The Brewster Movement.
Chief Distinction Between the Saints and Sectarians.
A Prophet Defined.
Mormon Service at Springfield.
A Prophecy.
General Sentiment of the Prophet's Innocence.
The Prophet's View of the Negro.
The World's Lack of Faith.
The Meekness of a Prophet.
A Sample of Folly.
The Prophet's Illustration.
Conversations with Prominent Men.
The Trial Before Judge Pope.
The Plea of Mr. Butterfield.
The Treatment of the Prophet at Springfield.
The Prophet's hour with Judge Pope.
The Advice of Governor Ford.
Sundry Conversations.
Official Papers Relating to the Prophet's Trial at Springfield, Ill., Before Judge Pope.
Affidavit of Lilburn W. Boggs.
Affidavits of Sundry Witnesses.
The Prophet's Comment on Judge Pope's Opinion.
THE PROPHET AGAIN IN NAUVOO—CELEBRATION OF HIS RELEASE FROM OPPRESSION—"VADE MECUM"—REINSTATEMENT OF ORSON PRATT—DISCOURSES OF THE PROPHET "THE KINGDOM OF GOD"—"THE MISSION AND GREATNESS OF JOHN THE BAPTIST"—INTERPRETATION OF SCRIPTURES.
The Start for Nauvoo.
An Accident by the Way.
Arrival in Nauvoo.
A Dinner Party at the Prophet's Home.
Letter of the Prophet to Josiah Butterfield—On Bennett's Movements.
Letter of John C. Bennett to Sidney Rigdon and Orson Pratt.
A Day of Fasting and Prayer.
Council Meeting of the Twelve.
The Case of Orson Pratt Before the Council.
PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF NAUVOO—SUNDRY ACTIVITIES OF THE PROPHET—KEYS OF KNOWLEDGE BY WHICH ANGELIC ADMINISTRATIONS MAY BE KNOWN—THE PROPHET'S PARABLE, "THE LIONS OF THE PRESS."
Scripture Correction.
Result of City Election.
A Stolen Record Secured.
A Prophet not Always a Prophet.
Joseph Smith to Hon. R. M. Young (U. S. Senator)—Payment of Loan and Nauvoo Postoffice Matters.
Boston Conference.
Interview with John B. Cowan.
Case of Oliver Olney.
The Prophet on Pay for Public Service.
Nauvoo Market Place Provided.
The Prophet on "Millerism".
Joseph Smith's Parable—The Press and the Prophet.
VISIT OF THE PROPHET TO SHOKOQUON—WOOD CUTTING BEE—THE PROPHET'S SPEECH ON CONDITIONS AT NAUVOO—ON THE COMING OF THE SON OF MAN.
The Visit to Shokoquon.
The Prophet at Home.
Letter of the Twelve—Calling for Assistance for the Prophet.
Settlement of Difficulty.
Letter of Sidney Rigdon to Alfred Stokes—Correcting Misrepresentations of Nauvoo Affairs.
Beginning of the Work in South Wales.
The Prophet a Peace Maker.
Temple Workers' Difficulties.
Remarks of the Prophet to Workmen on the Temple.
Views of the Prophet on Constitutional Power.
ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER—GOLD AND SILVER ALONE MADE LEGAL TENDER IN NAUVOO—SIGNS IN THE HEAVENS—"THE WASP" CHANGED INTO THE "NAUVOO NEIGHBOR"—SUSPICIONS OF THE PROPHET AGAINST SIDNEY RIGDON.
The Prophet's Cheerfulness.
Manner of Disposing of Church Property.
The Questions of "Currency" and Blood Atonement, in the Nauvoo City Council.
Items of Instruction.
Repeal of Parts of the Nauvoo Charter Defeated in the Senate.
Precaution Against Missouri Movements Against the Prophet in Iowa.
Signs in the Heavens.
The Prophet's Dream.
The Prophet at Ramus.
The Prophet's Explanation of "Virtue Went out of Me".
Willard Richards to Mr. Bagby, Anent Taxes.
The Wasp Changed to the Nauvoo Neighbor.
A Prophecy as to Orrin Porter Rockwell.
Renewal of Old Missouri Charges.
The Prophet "Studying" Law.
The Work of Elder Parley P. Pratt in England.
Scientists on the Comet.
Excerpt of Letter from Millenial Star.
Signs in the Heavens.
Case of Benj. Hoyt Before High Council.
Destructive Tempests.
Opposition to the Work in South Wales.
Letter of Joseph Smith to Sidney Rigdon—Expressing Belief in Rigdon's Complicity in Conspiracy, with John C. Bennett et al.
Sidney Rigdon to Joseph Smith—Denies Existence of Just Cause of the Prophet's Suspicions.
Insult Resented.
The Prophet as a Justice of the Peace.
EULOGY OF LORENZO D. BARNES—THE BEGINNING OF AUXILIARY ORGANIZATIONS IN THE CHURCH—IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS—THE GENERAL CONFERENCE OF APRIL 6TH, 1843.
Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843.
Letter of Elder Parley P. Pratt Eulogizing Lorenzo D. Barnes, the First Elder to Die while on a Foreign Mission.
Questions Submitted to the Prophet.
Minutes of the General Conference, Beginning April 6th, 1843.
A GREAT MISSIONARY MOVEMENT—SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING MISSIONS—IMPRISONMENT OF ORRIN P. ROCKWELL—ARRIVAL OF SAINTS FROM ENGLAND—SPEECH OF THE PROPHET—INDIAN ELOQUENCE.
A Special Conference at Nauvoo.
Batavia, New York, Conference.
Kirtland Conference.
Letter of J. H. Reynolds to Newel K. Whitney—Imprisonment of Orrin P. Rockwell.
Overseer of work on the Temple Appointed.
Arrival of Saints from England.
Remarks of the Prophet to the Saints Newly Arrived from England.
Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the Mississippi, in Reply to the Agent of the U. S.
THE PROPHET ON THE RESURRECTION—DIRECTIONS GIVEN AS TO THE LABORS OF THE TWELVE ET AL.—THE KINDERHOOK PLATES—FIRST ISSUE OF THE "NAUVOO NEIGHBOR"—NEW MISSION APPOINTMENTS.
Remarks of the Prophet on the Death of Lorenzo D. Barnes—The Resurrection.
Sundry Movements of the Prophet.
John C. Bennett Lecturing.
Visit of Pottawattamie Indians.
Sidney Rigdon's Alarm.
Nauvoo Legion Drill.
Visit of the Twelve to Augusta, Iowa.
The Prophet's Remarks on G. M. Nye.
Minutes of a High Council Meeting—Coltrin vs. Matthews.
Comment of the Prophet on the Kinderhook Plates.
Letter of H. R. Hotchkiss to Joseph Smith—Property Titles.
Legion Parade.
Steam Boat Excursion.
Mission Appointments.
IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE—AGED MEN IN COUNCILS—IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE COVENANT—THE NATURE OF MATTER—THE PROPHECY ON THE HEAD OF STEPHEN A. DOUGLAS—THE WORK AMONG THE SCANDINAVIANS IN ILLINOIS.
Salvation through Knowledge.
The Value of Aged Men in Council.
The Love of the Prophet for George A. Smith.
Visit of the Prophet to Ramus.
Remarks of the Prophet at Ramus—Lives that are Hid with God in Christ—Importance of the Eternity of the Marriage Covenant.
New York Conference.
The Great Prophecy on the Head of Stephen A. Douglas.
The Work Among the Scandinavians of Illinois.
DEFINITION OF THE WORD "MORMON"—DISCOURSE ON MAKING "CALLING" AND "ELECTION" SURE—MISSION TO THE SOCIETY ISLANDS OPENED—CHARACTER SKETCH OF THE PROPHET, "BOSTON BEE"—TRIAL OF BENJAMIN WINCHESTER.
The Prophet's Definition of the Word "Mormon".
The Prophet's Reproof of the People.
The Prophet's Discourse from II Peter, First Chapter—Reproof of Self-Righteousness.
The Prophet's Characterization of Himself.
Complaint Against Benjamin Winchester.
The Prophet on Forming Temperance Societies.
First Contribution to the Nauvoo Museum.
Labors of Elder H. Tate.
Complaints Against the Laws and Dr. Foster.
Benjamin Winchester Investigated.
Elder Wilford Woodruff's Minutes of the Investigation of Benjamin Winchester.
Endowments at Nauvoo.
Record of the First Twelve in Relations with the Prophet.
FORMS OF CREDENTIALS OF THE TWELVE—CONFERENCE AT MANCHESTER, ENGLAND—DEATH OF JUDGE ELIAS HIGBEE—"THE PURPOSE OF GATHERING"—A DISCOURSE BY THE PROPHET.
An Excursion on the Mississippi.
Minutes of a Conference Held at Manchester, England, June 4, 1843.
Letter of Samuel C. Owens to Governor Ford—Informing the Latter of an Indictment Against Joseph Smith.
The Prophet's Discourse—The Purpose of the Gathering of Israel.
Rev. De Wolf Preaches at Nauvoo.
Conference at Lima.
Heber C. Kimball on the Word of Wisdom.
THE PROPHET'S VISIT TO DIXON, LEE CO.—CONDITIONS IN NAUVOO—SALEM ARGUS—SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO JUNE—NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT NAUVOO—EXPEDITIONS FOR HIS PROTECTION—THE ARREST—TURNING THE TABLES—RETURN TO NAUVOO.
Departure of the Prophet for Dixon, Lee Co., Ill.
Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet.
Another Arrest of the Prophet Threatened.
Proscription Against the Jews.
Markham and Clayton Sent to Warn the Prophet.
Progress of Markham and Clayton.
Markham and Clayton Arrive at Portland.
Projected Industries at Nauvoo Menaced by Pending Legislation.
Donations to the Temple.
Generosity of Earl Spencer.
Meeting of the Prophet with Markham and Clayton.
Postponement of the Prophet's Appointment at Dixon.
The Arrest at Dixon.
Markham's Courage.
Brutality of the Arrest.
The Timely Interference of Mr. Dixon.
The Prophet's Appeal to the People of Dixon.
Cyrus H. Walker.
Legion Enlargement.
Clayton's Return to Nauvoo.
Cyrus Walker's Terms for Legal Service.
Turning the Tables on Reynolds and Wilson.
Arrival at Pawpaw Grove.
David Town's Effective Speech.
Departure of Emma Smith from Dixon.
A Masonic Temple for Nauvoo.
Excitement at Nauvoo.
Relief Expeditions.
Writ of Habeas Corpus Secured.
Account of the Prophet's Arrest in the Chicago Democrat.
En route for Quincy.
Conover's Account of the First Division of the Expedition to Relieve the Prophet.
Reynolds and Wilson's Design of Kidnapping.
Reynolds and Wilson Disarmed.
Further Plans of Kidnapping.
Fourth of July Celebration appointed for Nauvoo.
The Prophet Protects Reynolds Against Flack.
Rockwood's Account of the Second Division of the Expedition to Relieve the Prophet.
Change of Destination from Quincy to Nauvoo.
Announcement of the Arrival of the Prophet at Nauvoo.
The Entrance into Nauvoo.
APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS CORPUS—THE PROPHET'S SPEECH AT NAUVOO—PROCEEDINGS BEFORE THE MUNICIPAL COURT—THE PRISONER DISCHARGED FROM CUSTODY.
The Prophet's Petition to the Municipal Court of Nauvoo for a Writ of Habeas Corpus.
The Prophet's Speech at Nauvoo—Relation of his Arrest at Dixon—The Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed.
AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST—FOURTH OF JULY CELEBRATION AT NAUVOO—APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF MILITARY FORCE—SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI.
Affidavit of Attorneys.
Return of the Maid of Iowa Relief Expedition.
Burbank's Account of the Maid of Iowa Expedition for the Prophet's Relief.
Application for Posse to Retake the Prophet.
Fourth of July Celebration at Nauvoo.
The Prophet's Speech—Politics and Military Organization at Nauvoo.
Nauvoo's Visitors.
Report of the Fourth of July Celebration at Nauvoo—The Quincy Whig.
Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for Military Force to Re-arrest the Prophet.
Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor Ford.
DISCOURSE OF THE PROPHET—HIS LOVE FOR MANKIND—PRESENTATION OF THE DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD—REVELATION ON THE ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES.
Markham Outwits Sheriffs Reynolds and Wilson.
Revelation on the Eternity of the Marriage Covenant, including the Plurality of Wives, Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 12th, 1843.
STATE OF AFFAIRS IN NAUVOO—WILLARD RICHARDS—A POLITICAL TRICK—ILLINOIS STATE REGISTER—BURDEN OF THE PROPHET'S MINISTRY—DISCOURSE—ENLARGEMENT OF MORMONISM—"BOSTON BEE"—THE PROPHET ON POLITICS—DISCOURSE—MOVEMENTS OF THE APOSTLES.
Letter of Willard Richards to Brigham Young—Detailing Current Events at Nauvoo.
The Thirty-eighth Vexatious Lawsuit.
Unwisdom of Elder Page.
Political Debate, Hoge vs. Walker.
Illness of the Prophet.
Meeting in Pittsburg.
Conference in Michigan.
The Prophet's Altercation with Bagby.
THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE—LIFE AND RESURRECTION—EXPLANATION OF ELECTION DAY TROUBLES—GOVERNOR FORD'S REFUSAL TO PLAY INTO THE HANDS OF MISSOURI—ANTI-MORMON AGITATION AT CARTHAGE—ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS.
The Prophet's Remarks at the Funeral of Judge Higbee.
The Prophet's Explanation of Election Day Troubles.
Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the Prophet.
Editorial Comments of the Nauvoo Neighbor on the Foregoing Letter.
Extracts from Journal of Elder Jonathan Dunham While Engaged on an Exploration in the Western Country.
Minutes of a Meeting of the Twelve in New York City.
Address of the Prophet—Sidney Rigdon's Status—The Priesthood Expounded.
INTRODUCTION TO VOLUME V.
This volume deals with the History of the Church from May 3, 1842, to 31st of August, 1843. It, therefore, covers a period of about sixteen months. The main external events may be set down as follows: First, exposure of the wickedness of John C. Bennett, and his departure from Nauvoo; (2) the charge against the Prophet Joseph of complicity in an attempted assassination of Ex-governor Lilburn W. Boggs, under whose celebrated exterminating order the body of the Church was driven from Missouri: (3) the attempt of the state of Missouri to extradite the Prophet from the state of Illinois, to be tried as an accessory before the fact to an assault on ex-Governor Boggs; (4) a second attempt on the part of Missouri to extradite the Prophet from the state of Illinois on the old charge of "murder, treason, burglary, arson, larceny, theft and stealing," first brought against him in the year 1838; (5) a preliminary prospecting of the West, doubtless with a view to the contemplated removal of the Saints to the Rocky Mountains.
Of events that relate more nearly to the Church as an organization there should be mentioned: (1) the introduction of the endowment ceremonies and enlarged instruction on the subject of baptism for the dead; (2) an extension of auxiliary organization by bringing into existence the Young Men's and Women's Society.
Another item of great interest in this volume is the manifest development of the character and spiritual strength of the Prophet during this period. The trying experiences through which he passed seemed to discover new qualities of soul power within him, and to emphasize those which he was known to have possessed.
The doctrinal development of the period covered by this volume deals with several items which may be regarded as preliminary to that richer unfolding of philosophical thought to which the last year of the Prophet's teaching was so largely devoted. Let us now consider these several items more in detail.
Dr. John C. Bennett.
At the first glance it may be difficult to comprehend how a character like John C. Bennett could find favor and place with the Church of Christ. There is a strong temptation, when the whole truth about this man is known, to regard him as an adventurer and a wicked man from the beginning. But those who had, perhaps, the best opportunity to know him held that his motives for coming to Nauvoo were honest, that his intentions in life at that time were honorable, but that he fell into transgression and would not repent. Such were the views of John Taylor, who was closely associated with Bennett in affairs at Nauvoo (see foot note, pages 80 and 81 this volume); and the Lord in the revelation given on the 19th of January, 1841, accepts of him and speaks approvingly of Bennett's love for the work: "And for his love he shall be great. * * * * * I have seen the work which he hath done, which I accept, if he continue, and will crown him with blessings and great glory." (Doc. and Cov., Sec. 124:17.)
It cannot be otherwise, then, but that John C. Bennett in coming to the Saints did so out of love for the work, had a desire to work righteousness but was among those who failed—he did not "continue" in his right intentions. It is possible even for men whose lives are not above reproach to feel indignation at acts of injustice, such as was perpetrated upon the Latter-day Saints by the state of Missouri; and sure it is that John C. Bennett expressed himself very pronouncedly against the injustice suffered by the Church at the hands of the officers and people of that state, and he "proffered his military knowledge and prowess" to the Saints while the latter were yet in Missouri, but undergoing expulsion. His proposal was to go to their assistance with all the forces he could raise in Illinois, as "his bosom swelled with indignation" at the treatment the Saints were receiving at the hands of the cruel and cowardly Missourians. That proffered service, however, was not accepted; doubtless because the Saints depended for vindication of their reputation, and redress of their wrongs upon the officers of the state and nation, rather than upon incensed persons, however sincere and well meaning, who offered their service to wage war upon their enemies. But after the Saints began gathering at Commerce, Bennett again expressed a desire to connect his fortunes with them. When he contemplated removing to Commerce, he held the position of quartermaster-general in the militia of the state of Illinois, a position he did not wish to resign. Indeed he expressed a desire to hold the position for a number of years. He was also a physician with an extensive practice, and forwarded extracts to the Prophet from the Louisville Courier-Journal which gave evidence of high standing in his profession. Writing of these things to Joseph, he said:
I do not expect to resign my office of quartermaster-general of the state of Illinois, in the event of my removal to Commerce, unless you advise otherwise. I shall likewise expect to practice my profession, but at the same time your people shall have all the benefit of my speaking powers, and my untiring energies in behalf of the good and holy faith.
In a communication following the one from which I make the above quotation he said:
You are aware that at the time of your most bitter persecution, I was with you in feeling, and proffered you my military knowledge and powers.
While Joseph extended a hearty welcome to the Doctor to come to Commerce, he by no means held out any very flattering inducements to him, as may be seen by his letters in answer to Bennett's expressing his determination to join the Saints. The Prophet said:
I have no doubt that you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. Though to devote your time and abilities in the cause of truth and a suffering people, may not be the means of exalting you in the eyes of this generation, or securing you the riches of this world, yet by so doing you may rely on the approval of Jehovah, "that blessing which maketh rich and addeth no sorrow." * * * * * * Therefore, my general invitation is, let all who will come, come and partake of the poverty of Nauvoo, freely. I should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us. However, you must make your own arrangements according to your circumstances. Were it possible for you to come here this season to suffer affliction with the people of God, no one will be more pleased to give you a cordial welcome than myself.
Surely this was frank enough, and ought to have dispelled from the Doctor's mind all thoughts of winning worldly fame, or gratifying vain ambition, by linking his fortunes with those of the Church of Jesus Christ. The whole course of the Prophet here outlined, and as further set forth in the parts of this volume dealing with the case of John C. Bennett, vindicates him and the Church from any complicity with the wickedness and vileness of that man.
Bennett's attempted vindication of his course of procedure, and his defense against the action of the Church in exposing his wickedness and excommunicating him is, that from the beginning he came amongst the Saints as a spy, to become acquainted with their alleged treasonable designs against several of the western states, for the purpose of exposing them; all which is set forth in a note at pp. 79, 80 of this volume. All this was ridiculous; and the whole presentation of this view of the matter in his book under the pompous title, The History of the Saints; or An Expose of Joe Smith and Mormonism, [A] convinced nobody, since Bennett's insincerity and putridity of mind is evidenced upon every page of his repulsive book. "The role of traitor," says H. H. Bancroft, in his history of Utah, dealing with John C. Bennett:—
The role of traitor is not one which in any wise brings credit to the performer, either from one side or the other. However great the service he may render us, we cannot but feel that he is false hearted and vile. Many of the apostates, though they may not have written books, declare that they joined the sect only to learn their secrets and then expose them. These are the most contemptible of all. There may be cases, where a young or inexperienced person, through ignorance or susceptibility, has been carried away for a time contrary to the dictates of cooler judgment; but the statements of such persons are justly regarded with more or less suspicion. Far better is it, far more honest and praiseworthy, for him who, having unwittingly made a mistake, seeks to rectify it, to go his way and say nothing about it; for if he talks of writing a book for the good of others, as a warning, and that they may avoid his errors, few will believe him. "If he has proved traitor once," they say, "he will deceive again; and if he is sincere, we cannot more than half believe him, for such an individual is never sure of himself." John C. Bennett, general, doctor, methodist preacher, and quack, is from his own showing a bad man. He devotes some fifty pages to the vindication of his character, which would not be necessary were he honest; other fifty are given to defaming his late worshipful patron Joseph Smith, which would never have been written were he true. When a man thrusts in your face three-score certificates of his good character, each signed by from one to a dozen persons, you may know that he is a very great rascal. Nor are we disappointed here. This author is a charlatan, pure and simple; such was he when he joined the Mormons, and before and after. We may credit him fully when he says, "I never believed in them or their doctrines;" although in a letter to Dr. Dyer, dated Nauvoo, Jan. 20, 1842, he declares: "My heart is filled with indignation, and my blood boils within me, when I contemplate the vast injustice and cruelty which Missouri has meted out to the great philanthropist and devout Christian, General Joseph Smith, and his honest and faithful adherents." When, however, he affects patriotism and lofty devotion to the welfare of his fellow-men, pretending to have joined the society in order to frustrate "a daring and colossal scheme of rebellion and usurpation throughout the north-western states, . . . . a despotic military and religions empire, the head of which, as emperor and pope, was to be Joseph Smith," we know that the writer is well aware that it is all nonsense. Nor do we believe that he was induced to print his book "by a desire to expose the enormous iniquities which have been perpetrated by one of the grossest and most infamous impostors that ever appeared upon the face of the earth." We have heard and are still hearing so much of that kind of talk from some of the worst men in the community that it is becoming somewhat stale, and if the general really does not know better than this why he wrote his book, perhaps he will excuse me for telling him that it was, first, for notoriety; second, for money; and third, in order to make people think him a better and greater man than he is. When a man's ambition is pitched so low, it is a pity that he should not have the gratification of success. Bravely, then, the general proceeded to offer himself on the altar of his country, "to overthrow the impostor and expose his iniquity" by "professing himself a convert to his doctrines;" for "the fruition of his hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war." We are still more impressed when we read: "I was quite aware of the danger I ran"—that of being kicked out of some back door—"but none of these things deterred me." Without wasting more time and space upon the man, we are well enough prepared to place a proper estimate upon his statements, particularly when we take into account that, in May of the very year in which his book was published, he went before Alderman Wells and made affidavit that Joseph Smith was an honest, virtuous, sincere, high-minded, and patriotic man. He says himself that he solemnly swore to be true to the Mormons and not reveal their secrets, and now in breaking that oath he has the audacity to ask us to regard him as an honest and truthful man! In some measure, at least, the statements of such men as this, taken up by the press and people, and reiterated throughout the land, have given the Latter-day Saints a worse name than they deserve. Some of his charges are too coarse and filthy for repetition. [B]
[Footnote A: Published in Boston, 1842]
[Footnote B: Banecroft's History of Utah, pp. 150, 151 note.]
The only description I have seen of Dr. Bennett is given in the Essex County Washingtonian, published in Salem, Massachusetts, and that is contained in the issue of the fifteenth of September, 1842. According to that description he was a man of about five feet nine inches high, well formed, black hair sprinkled with gray, dark complexion, a rather thin face, and black restless eyes.
He finally died in obscurity, and also, it is said, in poverty, (Cannon's Life of Joseph Smith, p. 377).
The Attempted Assassination of Ex-Governor Boggs of Missouri.
When an attempt was made to assassinate ex-Governor Boggs of Missouri it was perhaps to be expected that suspicion would fall upon the Mormon people and upon the head of Joseph Smith especially. Surely Boggs had given sufficient provocation to that people to make it probable that some fanatic of their number might undertake in misguided zeal, the act of revenge; and surely there would not be wanting those who would say that Joseph Smith in his capacity as Prophet had predicted the violent taking off of the ex-governor. Joseph Smith, however, in his communication to the Quincy Whig, in which appeared the first account of the rumored assassination of Boggs, promptly denied making the alleged prediction, and also denied any complicity whatsoever in the wretched business. It is only just to his memory to say that in all the investigation had upon the subject, historically, or judicially, his denial is not controverted. Even in the case of Orrin Porter Rockwell who was charged directly with the attempted assassination and taken to Jackson county, Missouri, for trial, it had to be admitted that "there was not sufficient proof adduced against him to justify an indictment for shooting at ex-Governor Boggs, and the grand jury therefore did not indict him for that offense." (Independent Expositor, Nile's Register, Sept. 30, 1843.)
John C. Bennett labors hard to prove by statements alleged to have been made to him by the Prophet, and subsequently by Rockwell, that they were jointly guilty of this attempted assassination; but there is no weight of evidence in his presentation of the case; nor is there any evidence that the Mormon people or the officials of the Mormon Church approved of revenge by acts of assassination. Bennett in his book "The History of the Saints," (p. 282) makes a quotation from the Nauvoo Wasp in which he charges editorial expressions of approval of the deed, as follows:
The Nauvoo Wasp of May 28, A. D., 1842, a paper edited by William Smith, one of the Twelve Mormon Apostles, and brother of the Prophet, declared, ["Boggs is undoubtedly killed according to report, but] [C] Who did the Noble Deed remains to be found out."
[Footnote C: The words in brackets are in the Wasp communication, but not in Bennett's book. They are inserted here for clearness.]
This, however, is not an editorial expression of the Wasp; but is found in a communication, on the editorial page, it is true, signed by a now unknown writer under the nom de plume, "Vortex," who is indignantly taking to task a correspondent in the Hawk Eye, a paper published in Keokuk, Iowa, for charging the supposed assassination of Boggs upon some Mormon. It is "Vortex" in the Wasp that refers to the then supposed assassination of Boggs as a "noble deed," not the editor. The editorial comment of the Wasp on this communication from "Vortex" is as follows: "We admit the foregoing communication to please our correspondent, not that we have any faith that any one has killed Governor Boggs. The last account we have received is that he is still living and likely to live." On the same page of the Wasp is published Joseph Smith's denial of complicity in the then supposed assassination of Boggs and also the prediction of his violent death.
The First Attempt of Missouri to Extradite the Prophet.
That Joseph Smith should be accused of the crime of being accessory before the fact to the attempted assassination of ex-Governor Boggs, was perhaps to be expected as soon as a Mormon was charged with the assault. But that his extradition should be demanded by Missouri on the ground that he was "a fugitive from justice from that State" is something at which to be astonished, even when the action is by the officials of Missouri of the period of which I am writing. For surely it must be a true principle of law—since it is a plain deduction from common sense principles—that the alleged fugitive from justice must be such in connection with and in consequence of the crime with which he is charged. It was matter of common knowledge both in Missouri and in Illinois, that Joseph Smith had not been in Missouri for more than three years preceding the assault upon Boggs, nor since the time of the assault; and that on the day the assault was made he was in attendance upon an officer's drill. Finally, then, he was not a fugitive from the State of Missouri in respect of this particular crime, therefore not extraditable under such charge. If, then, Joseph Smith had committed the crime of being accessory before the fact, to the assault upon Boggs at all, it must have been a crime committed in the state of Illinois and not in the state of Missouri. Therefore he was not extraditable for the offense at all, but he must be tried, if tried at all, in the state where the crime was committed, viz., in Illinois. But if astonishment is due that even Missouri should make such palpable blunders in legal procedure in moving for the extradition of the Prophet, astonishment changes to amazement when Governor Carlin of Illinois becomes a party to the attempted illegal extradition. The whole procedure up to the close of Carlin's administration (which went out of existence on the 8th of December 1842), warrants the conclusion that a conspiracy existed between the high state officials of both Missouri and Illinois against Joseph Smith, and that it was the intent of that conspiracy to encompass his destruction. When the Prophet and Orrin Porter Rockwell were arrested (8th of August, 1842) by the deputy sheriff of Adams county, they made no attempt to evade the officer, but immediately applied to the municipal court of Nauvoo for writ of habeas corpus, which was granted, but the deputy sheriff refused to recognize the authority of the municipal court in this case, and leaving his prisoner in the hands of the city marshal, withdrew from Nauvoo. He returned two days later, however, determined to take the Prophet from Nauvoo and deliver him to the agents of the state of Missouri. The Prophet, however, avoided arrest and went into retirement, where he remained—with now and then an occasional appearance among the people—throughout the summer of 1842. In the early days of December, Governor Carlin's administration came to an end and Ford's began, and the Prophet at once petitioned the new executive to rescind Carlin's order for his arrest. Ford referred the matter to the judges of the Supreme Court, who were unanimously of the opinion that the requisition from Missouri was illegal, but advised that the matter be settled in the courts rather than by executive action. The Governor suggested that if the Prophet found it necessary to repair to Springfield, the state capital, for a judicial investigation of his rights, he did not think there would be any disposition to use illegal violence against him; and the governor pledged himself to protect the Prophet if necessary with any amount of force from mob violence while asserting his rights before the courts, as well as when going to and returning from them. This advice was supplemented by the advice of his eminent counsel, Justin Butterfield; also by his very dear and trusted friend, General James Adams. The Prophet accordingly submitted to arrest and immediately set out for Springfield with a company of his friends.
The matter once before the Circuit Court of the United States for the district of Illinois, Judge Pope presiding, the matter was soon disposed of by declaring the procedure of Missouri and the executive of Illinois, (Carlin) illegal, and ordering that the Prophet be discharged from his arrest, as set forth in detail in the body of this volume.
The Second Attempt of Missouri to Extradite the Prophet.
A second attempt of Missouri to drag the Prophet from the state of Illinois by extradition procedure, was even more infamous than the first. No sooner was Joseph released from arrest and departed from Springfield than John C. Bennett arrived there and wrote some of his friends in Nauvoo his intention to leave immediately for Missouri and obtain a new indictment by a grand jury on the old charge of "murder, treason, burglary, theft," etc., brought against the Prophet, Hyrum Smith, Lyman Wight, Parley P. Pratt et al., in 1838, hoping that upon this charge he might succeed in getting out extradition papers on the ground that the Prophet was a fugitive from the justice of the state of Missouri. It will be remembered that a former attempt was made under this same charge, in June, 1841, when the Prophet was tried on writ of habeas corpus at Monmouth, Warren county, Illinois, before Judge Douglas and set at liberty. It was on this occasion that Esquire O. H. Browning declared that to ask Joseph Smith "to go to Missouri for a trial was adding insult to injury" (Vol. IV, chapter XX).
An indictment on these old charges was finally obtained, supposedly at the instance of Bennett and the Prophet's old Missouri enemies, at a special term of the Circuit Court of Daviess county, Missouri, on the 5th of June, 1843. Governor Reynolds, of Missouri issued a requisition on Governor Ford for Joseph Smith, and appointed J. H. Reynolds as agent of Missouri to receive the Prophet from the authorities of Illinois. The story of the arrest and the incidents thereto are given in great detail in the body of this volume, and need not be dwelt upon here. It will be sufficient to say that Joseph finally succeeded in bringing his captors to Nauvoo where he obtained a writ of habeas corpus from the municipal court of Nauvoo by which the validity of the procedure of Missouri might be tested. When Joseph was on trial upon these same charges before Judge Douglas on a writ of habeas corpus in 1841, the Monmouth court refused to enter into a consideration of the merits of the case, as the judge doubted whether on the writ of habeas corpus he had a right to go beyond the writ and inquire into the merits of the case, but ordered the release of the prisoner on the ground of some defect in the writ under which he was held. The same point was avoided by Judge Pope in the hearing at Springfield on the charge against the Prophet for complicity in the assault upon ex-Governor Boggs. But the Nauvoo municipal court had no such scruples, and at once proceeded to try the case exparte on its merits, and Hyrum Smith, P. P. Pratt, Brigham Young, Geo. W. Pitkin, Lyman Wight, and Sidney Rigdon were examined as witnesses. Their affidavits before the court concerning events that happened to the Saints in Missouri, afford the most circumstantial, reliable and exhaustive data for the history of the Church while in that state. They will be found in the Appendix to Vol. III of this history. After hearing the testimony of these witnesses and the pleading of counsel the court ordered that Joseph Smith be released from the arrest and imprisonment of which he complained for want of substance in the warrant by which he was held, as well as upon the merits of the case. A copy of the proceedings before the municipal court at Nauvoo and all the papers connected with the case were immediately sent to Governor Ford, as also were affidavits from leading counsel and gentlemen from outside places. I may anticipate a little by saying that about a year later a jury in Lee county, Illinois, awarded $40.00 damages and costs against Wilson, a sheriff in the state of Illinois, and Reynolds, the Missouri agent, for false imprisonment and abuse of the Prophet, a verdict, which while it confirms the unlawful course of those officers, and the fact that their prisoner was abused, insults justice by awarding such an amount for damages.
At the time of the action by the municipal court of Nauvoo, ordering the Prophet's release from arrest, it was a question in Illinois whether said court had the authority to hear and determine writs of habeas corpus arising from arrests made by virtue of warrants issued by the courts of the state or of the governor, as in the foregoing case; or whether the clause in the city charter granting the right of issuing writs of habeas corpus was not confined to cases arising strictly from arrests made on account of the violation of some city ordinance. The clause in the charter, giving to the municipal court the power to issue writs of habeas corpus was as follows:
The municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the city council.
And in addition there was the general welfare provision, which provided that the
City council shall have power and authority to make, ordain, establish and execute such ordinances not repugnant to the constitution of the United States or of this state, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city.
It was maintained on the part of those who believed that the municipal court had the right to issue writs of habeas corpus against process issued from the state courts that all the power there was in Illinois she gave to Nauvoo, and that the municipal court had all the power within the limits of the city that the state courts had, and that power was given by the same authority—the legislature. A number of lawyers of more or less prominence in the state professed to hold these views; but little reliance can be put in the support they bring to the case, since all of them were seeking political preferment, immediately or remotely, and would and did in their interpretation of the powers granted by the charter, favor that side of the controversy most likely to please the citizens of Nauvoo. Governor Ford, too, at the time, gave a tacit approval of the course taken by the municipal court in issuing the writ of habeas corpus, though he afterwards became very pronounced in his opposition to the exercise of such powers. His acquiescence appears in this, that as soon as Joseph was liberated, sheriff Reynolds applied to Governor Ford for a posse to retake him, representing that the Prophet had been unlawfully taken out of his hands by the municipal court of Nauvoo: whereupon the governor refused to grant the petition. Subsequently the governor of Missouri asked Governor Ford to call out the militia to retake Joseph, but this he also refused to do, and gave as a reason that "no process, officer, or authority of the state had been resisted or interfered with;" and recited how the prisoner had been released on habeas corpus by the municipal court of Nauvoo. The governor acted in this instance with perfect knowledge of what had taken place, for the petition and statement of Reynolds were in his possession, as were also complete copies of all the documents which contained the proceedings before the municipal court of Nauvoo; and in addition to these sources of information, the governor had dispatched a trusted secret agent, a Mr. Brayman, to Nauvoo, who investigated the case and reported the result to him. It must be held, however, both as a matter of fact and of law, that the grant in the Nauvoo city charter was intended by the legislature only to give power to the municipal court to issue writs of habeas corpus in cases of arrest for violation of city ordinances; and that giving power to the municipal court to test the warrants or processes issued from the state courts was never contemplated by the legislature, and that the passage of any ordinance by the city council that would bring about or authorize any such unusual proceeding was an unwarranted assumption of power, utterly wrong in principle and consequently subversive of government. But whatever opinion may be entertained on the legal point under consideration, there can be no question but what upon the broad principles of justice the Prophet Joseph ought to have been set free. The state of Missouri had no just claims upon him. He had been arrested and several times examined on these old charges now revived by the personal malice of John C. Bennett, and after being held a prisoner awaiting indictment and trial for five months in Missouri in the winter of 1838-9, so conscious were the officers of the state that they had no case against him, that they themselves connived at his escape. After such proceedings to demand that he be dragged again into Missouri, among his old enemies for a trial on these old and time-worn charges, was an outrage against every principle of justice, and was a coarse prompted solely by malice.
Prospecting the West with a View to Removal of the Saints.
It may be that what is here set down with reference to prospecting the west with a view to the ultimate removal of the Saints, can reach no higher from the data supplied by this volume than conjecture; but taken in connection with the well-known projects of the last year of the Prophet's life—upon which now our history, even in this volume, has entered—and the facts to which attention is called appear quite significant. These facts are: The Prophet's remarkable and well attested prediction of 6th of August, 1843, that the Saints would yet be driven to the Rocky mountains where they would become a great people (p. 85 and note;) the several visits of delegations of Pottawattamie Indian chiefs to the Prophet, the body of their people being then settled on the Missouri river nearly due west some three hundred miles from Nauvoo; the appointment of Elder Jonathan Dunham, a man of character and judgment, to visit this tribe of Indians, under the Pottawattamie guide Neotanah; and the incorporation of the journal of Elder Dunham within the narrative of the Prophet's autobiographical journal. The concluding paragraph of Dunham's journal expresses disappointment with his explorations, [D] the object of which since his journey covered something like six hundred miles, and was attended by Indian guides both coming and returning, was not "bee hunting;" but most probably prospecting a possible trail and locating resting places for the Saints when engaged in a great westward movement.
[Footnote D: "I have seen much delightful country, but the prospect for bee hunting is no as good as I could wish.">[
Development of the Prophet's Character.
During the trying events of the fifteen months of which this volume is a history, the nature of the Prophet underwent a remarkable development. There never was, of course, any doubt as to the physical courage of the Prophet. From boyhood he had been noted for his fearlessness under trying circumstances, but during the period here considered he was the constant object of assault, both by legal processes, under the leadership of cunning, malicious men, and the physical brutality of officials charged with the execution of the law; and both when facing the maliciously skillful in their proceedings under the color of law, and the threats of physical force from brutal captors, the conduct of the Prophet was most admirable. Also in seclusion, when others were easily excited and manifested symptoms of panic under the circumstances of conflicting rumors of impending dangers, it is refreshing to see how calmly the Prophet keeps his balance and rightly judges the true status of many trying situations. But what is most pleasing to record of this period of enforced seclusion while avoiding his enemies, is the development of that tenderness of soul manifested in his reflections upon the friends who had stood by him from the commencement of his public career: for his father and mother, for his brother Alvin, for Emma, his wife, for his brother Hyrum, the Knights, who were his friends even before the Book of Mormon was translated, and especially for the friends who received him and ministered unto him during his retirement from public ministry. No act of kindness seems to go unmentioned. No risk run for him that is not appreciated. Indeed he gathers much benefit from those trials, since their effect upon his nature seems to be a softening rather than a hardening influence; and the trials of life are always beneficial where they do not harden and brutalize men's souls; and every day under his trials the Prophet seems to have grown more tender-hearted, more universal in his sympathies; his moments of spiritual exaltation are superb. No one can read them and doubt that the inspiration of God was giving this man's spirit understanding.
Doctrinal Development.
The doctrinal development of the Church for the period covered by this volume covers a wide range of subjects; the Prophet's definition of the "Kingdom of God," meaning in its narrowest as in its broadest sense, the "government of God," whether represented by a single individual, an institution or a great and complex organization (p. 256); the keys by which angelic administrations may be known (p. 267); the virtue of Blood Atonement (p. 296); the physical nature of God, the Father, the Son, and the Holy Spirit (p. 323, 325, 426); the earth becoming a Urim and Thummim to those who shall inherit it in its glorified and perfected state; the coming of the Son of Man; the persistence of acquired knowledge; the impossibility of being saved in ignorance (pp. 323-5). But the climax in doctrine as in moral daring is reached in this volume by the Prophet committing to writing the revelation on the eternity of the marriage covenant, and, under special circumstances and divine sanction the rightfulness, of a plurality of wives. As the time at which this revelation was given has been questioned, and also the authorship of it, extended consideration is given to both these matters in the following treatise:
The Time When the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, Was Given, and its Authorship.
I.
The Date of the Revelation.
The date in the heading of the Revelation on the Eternity of the Marriage Covenant, Including the Plurality of Wives, notes the time at which the revelation was committed to writing, not the time at which the principles set forth in the revelation were first made known to the Prophet. This is evident from the written revelation itself which discloses the fact that Joseph Smith was already in the relationship of plural marriage, as the following passage witnesses:
"And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me."
There is indisputable evidence that the revelation making known this marriage law was given to the Prophet as early as 1831. In that year, and thence intermittently up to 1833, the Prophet was engaged in a revision of the English Bible text under the inspiration of God, Sidney Rigdon in the main acting as his scribe. As he began his revision with the Old Testament, he would be dealing with the age of the Patriarchs in 1831. He was doubtless struck with the favor in which the Lord held the several Bible Patriarchs of that period, notwithstanding they had a plurality of wives. What more natural than that he should inquire of the Lord at that time, when his mind must have been impressed with the fact—Why, O Lord, didst Thou justify Thy servants, Abraham, Isaac and Jacob; as also Moses, David, and Solomon, in the matter of their having many wives and concubines (see opening paragraph of the Revelation)? In answer to that inquiry came the revelation, though not then committed to writing.
Corroborative evidences of the fact of the revelation having been given thus early in the Prophet's career are to be found in the early charges against the Church about its belief in "polygamy." For example: When the Book of Doctrine and Covenants was presented to the several quorums of the priesthood of the Church for acceptance in the general assembly of that body, the 17th of August, 1835, an article on "Marriage" was presented by W. W. Phelps, which for many years was published in the Doctrine and Covenants. It was not a revelation, nor was it presented as such to the general assembly of the priesthood. It was an article, however, that represented the views of the assembly on the subject of marriage at that time, unenlightened as they were by the revelation already given to the Prophet on the subject. What the Prophet Joseph's connection was with this article cannot be learned. Whether he approved it or not is uncertain, since he was absent from Kirtland at the time of the general assembly of the priesthood which accepted it, on a visit to the Saints in Michigan (see HISTORY OF THE CHURCH, Vol. I, pp. 243-53).
In this article on marriage the following sentence occurs:
"Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again."
From this it is evident that as early at least as 1835 a charge of polygamy was made against the Church. Why was that the case unless the subject of "polygamy" had been mooted within the Church? Is it not evident that some one to whom the Prophet had confided the knowledge of the revelation he had received concerning the rightfulness of plural marriage—under certain circumstances—had unwisely made some statement concerning the matter?
Again, in May, 1836, in Missouri, in a series of questions asked and answered through the Elder's Journal, the following occurs:
"Do the Mormons believe in having more wives than one?"
To which the answer is given:
"No, not at the same time."
This again represents the belief of the Saints at that time, unenlightened as they then were by the revelation received by their Prophet. But again, why this question unless there had been some agitation of the subject? Had some one before the time had come for making known this doctrine to the Church, again unwisely referred to the knowledge which had been revealed to the Prophet some seven years earlier?
All these incidents blend together and make it clearly evident that the revelation on marriage was given long before the 12th of July, 1843. Doubtless as early as 1831.
In addition to these indirect evidences is the direct testimony of the late Elder Orson Pratt, of the council of the Twelve Apostles. In 1878, in company with President Joseph F. Smith, Elder Pratt visited several states east of the Mississippi in the capacity of a missionary; and at Plano, Illinois, at a meeting of the so-called Reorganized Church of the Latter-day Saints, he was invited by the presiding officer, a Mr. Dille, and the meeting, to occupy the time, which he did. In his remarks, according to his own and his companion's report of the meeting—
"Elder Pratt gave a plain, simple narration of his early experience in the Church, relating many interesting incidents connected with its rise; explained the circumstances under which several revelations were received by Joseph, the Prophet, and the manner in which he received them, he being present on several occasions of the kind. Declared [that] at such times Joseph used the Seerstone when inquiring of the Lord, and receiving revelation, but that he was so thoroughly endowed with the inspiration of the Almighty and the spirit of revelation that he often received them without any instrument, or other means than the operation of the spirit upon his mind. Referred to the testimony which he received of the truth of the great latter-day work while yet a boy. Testified that these things were not matters of belief only with him, but of actual knowledge. He explained the circumstances connected with the coming forth of the revelation on plural marriage. Refuted the statement and belief of those present that Brigham Young was the author of that revelation; showed that Joseph Smith the Prophet had not only commenced the practice himself, and taught it to others, before President Young and the Twelve had returned from their mission in Europe, in 1841, but that Joseph actually received revelations upon that principle as early as 1831. Said: 'Lyman Johnson, who was very familiar with Joseph at this early date, Joseph living at his father's house, and who was also very intimate with me, we having traveled on several missions together, told me himself that Joseph had made known to him as early as 1831, that plural marriage was a correct principle. Joseph declared to Lyman that God had revealed it to him, but that the time had not come to teach or practice it in the Church, but that the time would come.' To this statement Elder Pratt bore his testimony. He cited several instances of Joseph having had wives sealed to him, one at least as early as April 5th, 1841, which was some time prior to the return of the Twelve from England. Referred to his own trial in regard to this matter in Nauvoo, and said it was because he got his information from a wicked source, from those disaffected, but as soon as he learned the truth, he was satisfied.
(Signed) "Orson Pratt,
(Signed) "Joseph F. Smith"
(The above is taken from a signed report of Elders Orson Pratt and Joseph F. Smith of the Council of the Twelve on the occasion of their visit to the East in 1878, and is to be found in the Millennial Star, Vol. 40, Nos. 49 and 50.)
Relative to committing the revelation to writing on the 12th of July, 1843, that can best be told by the man who wrote the revelation as the Prophet Joseph dictated it to him, William Clayton; and the man who copied it the day following, Joseph Kingsbury; and from which copy the revelation was afterwards printed as it now stands in the current edition of the Doctrine and Covenants. In a sworn statement before John T. Caine, a notary public in Salt Lake City, on February 16th, 1874, William Clayton said:
"On the 7th of October, 1842, in the presence of Bishop Newel K. Whitney and his wife, Elizabeth Ann, President Joseph Smith appointed me Temple Recorder, and also his private clerk, placing all records, books papers, etc., in my care, and requiring me to take charge of and preserve them, his closing words being, 'when I have any revelations to write, you are the one to write them.' * * * On the morning of the 12th of July, 1843; Joseph and Hyrum Smith came into the office in the upper story of the brick store, on the bank of the Mississippi river. They were talking on the subject of plural marriage. Hyrum said to Joseph, 'If you will write the revelation on celestial marriage, I will take it and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.' Joseph smiled and remarked, 'You do not know Emma as well as I do.' Hyrum repeated his opinion, and further remarked, 'The doctrine is so plain, I can convince any reasonable man or woman of its truth, purity and heavenly origin,' or words to that effect. Joseph then said, 'Well, I will write the revelation and we will see.' He then requested me to get paper and prepare to write. Hyrum very urgently requested Joseph to write the revelation by means of the Urim and Thummim, but Joseph in reply, said he did not need to, for he knew the revelation perfectly from beginning to end.
"Joseph and Hyrum then sat down and Joseph commenced to dictate the revelation on celestial marriage, and I wrote it, sentence by sentence, as he dictated. After the whole was written, Joseph asked me to read it through, slowly and carefully, which I did, and he pronounced it correct. He then remarked that there was much more that he could write on the same subject, but what was written was sufficient for the present.
"Hyrum then took the revelation to read to Emma. Joseph remained with me in the office until Hyrum returned. When he came back, Joseph asked him how he had succeeded. Hyrum replied that he had never received a more severe talking to in his life, that Emma was very bitter and full of resentment and anger.
"Joseph quietly remarked, 'I told you, you did not know Emma as well as I did.' Joseph then put the revelation in his pocket, and they both left the office.
"The revelation was read to several of the authorities during the day. Towards evening Bishop Newel K. Whitney asked Joseph if he had any objections to his taking a copy of the revelation; Joseph replied that he had not, and handed it to him. It was carefully copied the following day by Joseph C. Kingsbury. Two or three days after the revelation was written Joseph related to me and several others that Emma had so teased, and urgently entreated him for the privilege of destroying it, that he became so weary of her teasing, and to get rid of her annoyance, he told her she might destroy it and she had done so, but he had consented to her wish in this matter to pacify her, realizing that he knew the revelation perfectly, and could rewrite it at any time if necessary.
"The copy made by Joseph C. Kingsbury is a true and correct copy of the original in every respect. The copy was carefully preserved by Bishop Whitney, and but few knew of its existence until the temporary location of the Camps of Israel at Winter Quarters, on the Missouri River, in 1846. * * * * *
(Signed) "WM. CLAYTON.
"Salt Lake City, Feb. 16th, 1874."
On May 22, 1886, Joseph C. Kingsbury made the following statement before Charles W. Stayner, a notary public, in Salt Lake City:
"In reference to the affidavit of Elder William Clayton, on the subject of the celestial order of patriarchal marriage, published in the Deseret Evening News of May 20th, 1886, and particularly as to the statement made therein concerning myself, as having copied the original revelation written by Brother Clayton at the dictation of the Prophet Joseph, I will say that Bishop Newel K. Whitney, handed me the revelation above referred to either on the day it was written or the day following, and stating what it was, asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, we compared it with the original which he held in his hand while I read to him. When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyrum Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him. I will also state that this copy, as also the original are identically the same as that published in the present edition [1886] of the Book of Doctrine and Covenants.
"I will add that I also knew that the Prophet Joseph Smith had married other women besides his first wife, Emma; I was well aware of the fact of his having married Sarah Ann Whitney, the eldest daughter of Bishop Newel K. Whitney and Elizabeth Ann Whitney, his wife. And the Prophet Joseph told me personally that he had married other women, in accordance with the revealed will of God, and spoke concerning the principle as being a command of God for holy purposes.
(Signed) "JOSEPH C. KINGSBURY."
II.
Authorship of the Revelation.
In addition to the testimony of these affidavits as to the authorship of the revelation, and many more on file in the Church Historian's office, equally positive and unimpeachable, which might be quoted, there is another sort of evidence as to the authorship, not before used, so far as I know, to which I desire to appeal, and which is even more certain and convincing on this subject than the testimony of any affidavit by whomsoever given. I refer to the internal evidence that Joseph Smith, under the inspiration of God, of course, is the author of it. The revelation carries with it so many characteristics of his style found in other revelations given through him, that to doubt his authorship of it is impossible. Let us consider these characteristics.
1. The Revelation Was Given in Answer to the Prophet's Inquiry—A Characteristic of Nearly All His Revelations.
The revelation was given in answer to the Prophet's inquiries upon one branch of the subject of which it treats, viz., the justification of some of the Bible Patriarchs and Prophets in having a plurality of wives. It is so generally the case that the revelations the Prophet received came in response to inquiries either by himself or by those who sought to learn their duty or to know some truth, that such inquiries may be considered as a condition precedent to his receiving revelations; at any rate it is plainly a characteristic of the whole volume of revelations which Joseph Smith gave to the world.
The Prophet's first revelation, the one respecting the errancy of the religious world, accompanied as it was by a full view of God the Father, and God the Son, was received in answer to a most earnest inquiry to know what course he should pursue in the midst of the religious confusion then existing—which church should he join. (History of the Church, Vol. I, chapt. 1.)
The first of that series of meetings with the angel Moroni, which finally resulted in the coming forth of the Book of Mormon, was brought about through the Prophet asking for a spiritual manifestation from the Lord, that he might know of his "state and standing before Him." (History of the Church, Vol. I, chapt. 2).
The series of revelations given during the time the Book of Mormon was in course of translation were chiefly given in response to inquiries on the part of the persons who came to the Prophet seeking to know the will of the Lord with reference to the relationship they should assume towards the work then coming forth. See Doc. and Cov., Sec. 10; History of the Church, Vol. I, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53. These revelations are found in the Doc. and Cov., Sec. 3, 4, 5, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17.
The revelation authorizing the organization of the Church and outlining that organization and some of the fundamental doctrines of the Church (Doc. and Cov., Sec. 20), was given in answer to most earnest inquiry as to how the Prophet and his associates should proceed with the work of organization. "We had for some time made this matter a subject of humble prayer," writes the Prophet, "and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here to our unspeakable satisfaction, did we realize the truth of the Savior's promise, 'ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'—for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came to us in the chamber." (History of the Church, chapt. 7.) Then follows the revelation on Church organization and doctrine.
I may say that all the great revelations of the Church, as well as those which might be regarded as merely personal, were received in response to earnest inquiries of the Lord. Thus the revelation which in 1831 was regarded as making known the moral law of the Gospel was received after earnest inquiry. (History of the Church, Vol. I, p. 148; Doc. and Cov., Sec. 42, par. 3.) So also the great revelation on priesthood. (History of the Church, Vol. I, p. 287; Doc. and Cov., Sec. 84.) The great revelation on the order of the priesthood and the relations of the quorums to each other was given in response to a formal and very earnest petition on the part of the quorum of the Twelve Apostles. (History of the Church, Vol. II, pp. 219, 220; Doc. and Cov., Sec. 107.) So also as to the revelation on tithing and the disposition of it. (Doc. and Cov., Sec. 119, 120; History of the Church, Vol. III, p. 44.) So the great revelation setting in order the affairs of the Church at Nauvoo, given January 19, 1841. "Your prayers are acceptable before me," said the Lord to the Prophet, "and in answer to them I say unto you," then continues that great revelation. (Doc. and Cov., Sec. 124: 2.) In fact, to particularize no further, it may be said that by far the greater number of the revelations received by the Prophet were in response to his petitions and inquiries of the Lord; and therefore the fact that this revelation on marriage was given in response to inquiries by the Prophet, to know why the Lord justified the worthy patriarchs named, and some of the prophets, in their plural marriage relations, is characteristic of practically all the revelations received by him.
2. It Possesses the Characteristic of Frankness in Reproving the Prophet.
Another characteristic of the Prophet Joseph's revelations is the frankness with which the Prophet himself is reproved for his follies and transgressions of the counsels of the Lord. He is never shielded; never justified when he steps aside from the path direct; reproof, chastisement and warnings are administered to him. God in these revelations deals with him indeed as with a son whom he loves, if it be true—and we have warrant of holy writ that it is—that God chasteneth whom he loveth, and scourgeth every son whom he receiveth. (Heb. 12: 6-8.) The following quotations from the revelations will illustrate what I mean. The Lord thus reproved the Prophet in 1829: "And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men. * * * * You should not have feared man more than God. * * * * Thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware, thou wilt fall. * * * Repent. * * * Except thou do this, thou shalt be delivered up and become as other men, and have no more gift. * * * Thou hast suffered the counsel of thy director to be trampled upon from the beginning." (Doc. and Cov., Sec. 3.)
Again in 1829 this: "I command you my servant Joseph to repent and walk more uprightly before me, and yield to the persuasions of men no more." (Doc. and Cov., Sec. 5.)
This was said of the Prophet in a revelation given in 1830: "After it was truly manifested unto this first elder (Joseph Smith) that he had received a remission of his sins, he was entangled again in the vanities of the world. But after repenting and humbling himself sincerely, through faith, God ministered unto him by an holy angel," etc. that is, took him again into divine favor. (See Doc. and Cov., Sec. 20.)
Again in 1830: "Thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more." (Doc. and Cov., Sec. 24.)
In 1831 this was said of the Prophet: "There are those who have sought occasion against him without cause; nevertheless he has sinned, but verily I say unto you, I the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death." (Doc. and Cov., Sec. 64.)
In 1833, this: "Verily, I say unto you, my son, thy sins are forgiven thee, according to thy petition, for thy prayers, and the prayers of thy brethren, have come up into my ears." (Doc. and Cov., Sec. 90.)
In the same year this: "Verily, I say unto Joseph Smith, Jr., you have not kept the commandments, and must needs stand rebuked before the Lord." (Doc. and Cov., Sec. 93.)
In 1841 this was said to the Prophet: "Verily thus saith the Lord unto you my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made, for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth." (Doc. and Cov., Sec. 124.)
It is but in harmony then with the whole course of God with this man that in this revelation on marriage his sins should be referred too. It is particularly Joseph Smith-like that it should be done, and it is done: "Let my handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses wherein she has trespassed against me. * * * * * * Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God." (Doc. and Cov., Sec. 132: 56-60.)
Thus it will appear that all the frankness with which the Prophet was reproved in other revelations is manifested in this revelation on marriage; and hence, to the extent of that characteristic, identifies this revelation on the marriage covenant with the other revelations received by the Prophet.
3. The Evidence of the Largeness of Range in the Revelation on Marriage.
The next characteristic to be noted is the largeness of range in this revelation so characteristic of all the Prophet's revelations. His main inquiry was why God justified the ancient patriarchs in having many wives. The answer went far beyond the inquiry, and there was given to the Prophet a new marriage law, so far transcending the conceptions of men concerning marriage, as the thoughts of God transcend the thoughts of men on all subjects. The marriage covenant must be an eternal one, not marriage "until death does you part." The marriage relation will exist in heaven. Pro-creation within the marriage covenant of man is to be an eternal, creative power. It shall people the increasing heavens as it has the multiplying worlds with offspring of the Sons of God. It is to be of the things that shall not pass away, but a means of perpetuating the lives and all their purifying, and uplifting relationships. And the power to establish these relationships is in the Priesthood of God, the keys of which were restored through Joseph Smith.
4. The Evidence of Identical Phraseology in This and Other Revelations.
The recurrence and peculiar use of certain phrases to be found in both this revelation on Marriage and the other revelations given out by Joseph Smith, establish clearly the authorship to be the same. Such, for example, as the peculiar use of "mine" instead of "my." In the revelation on marriage we have this: "Behold! mine house is a house of order" (v. 8); "If a man be called of my Father, * * * by mine own voice," etc., (v. 59). "Through the medium of mine anointed, whom I have appointed," etc., (v. 7); and are sealed * * * according to mine appointment (v. 26); and let mine handmaid Emma Smith, (v. 54); "verily I say, let mine handmaid forgive my servant Joseph," etc., (v. 56).
Let these expressions be compared with the following phrases from various revelations: "Behold this is mine authority and the authority of my servants" (Doc. and Cov. sec. 1: 6); "They have strayed from mine ordinances" (v. 15); "that mine everlasting covenant be established," etc., (v. 22); "shall all be fulfilled, whether by mine own voice or the voice of my servants" (v. 38); "it is meet unto you to know even as mine apostles" (sec. 19:8); "ye are called to bring to pass the gathering of mine elect for mine elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that mine apostles, the Twelve," etc. (v. 12); "it is the workmanship of mine hand" (v. 25); "Michael, mine archangel, shall sound his trump" (v. 26); "through faith on the name of mine Only Begotten Son" (v. 42); "from the foundation of the world through mine Only Begotten" (v. 46); "according to mine own pleasure" (v. 48). And so on throughout the revelations this phrase occurs. It is used eight times in the revelation on marriage and runs through nearly all the revelations sometimes fewer, sometimes more than this. In section 101 it occurs eleven times, in section 103 six times. But it is always used sufficiently to make it a characteristic of the revelations received by Joseph Smith.
(2) The phrase "as touching," is used several times in this revelation on marriage; "as touching the principle and doctrine," etc., (v. 1); "will answer thee as touching this matter" (v. 2); "and as touching Abraham and his seed" (v. 30); "as touching the law of the priesthood," etc., (v. 5). The same expression is found in Sec. 42—"As ye * * * are agreed as touching this one thing" (v. 3). Also in the Book of Mormon: "He spake as touching all things concerning my people."
(3) Such phrases as "I am the Lord thy God, and will answer thee," etc., are frequent in this revelation. The above is in verse 2; then again, "I am the Lord thy God, and will give unto thee the law," etc., (v. 28); "I am the Lord thy God, and I gave unto thee an appointment" (v. 40); the same in verse 57; indeed it comes in almost as a refrain of poetic emphasis at about equal distances throughout the revelation, giving them in places almost rhythmic effect. This will be found characteristic of several other revelations, notably section 1: The Lord speaking of His servants says: "I, the Lord, have commanded them" (v. 5); "Wherefore I, the Lord, knowing the calamity which should come," etc., (v. 17); "for, I, the Lord, cannot look upon sin," etc., (v. 31.)
So also in slightly different form the peculiarity will be found in section 12: "Behold, I am God and give heed," etc., (v. 2); "behold, I speak unto you," etc., (v. 7); "behold, I am the light and life of the world," etc., (v. 9). Also in section 29: "Thus did I the Lord God appoint unto man" (v. 43); "wherefore I, the Lord God, will send forth flies" (v. 18); "wherefore I, the Lord God, caused that he should be cast out," (v. 41); "and thus did I, the Lord God, appoint unto man the days," etc., (v. 43). Again in section 50: "Behold, I, the Lord, have looked upon you" (v. 4); "wherefore I, the Lord, ask you this question" (v. 13). Also section 52; "Behold, thus saith the Lord unto the Elders," etc., (v. 1); "I, the Lord, will make known unto you" (v. 2); "behold I, the Lord, will hasten the city," etc., (v. 43.)
The peculiar use of "none other," in place of "no other," and of "none" instead of "no one," is an expression both in the revelation on marriage and a number of other revelations about which there is no question of the authorship being Joseph Smith's. In the revelation on marriage we have this: "Abraham * * * abode in my law, as Isaac also, and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation" (v. 37). In section 43 we have the same phrase: "There is none other appointed unto you," etc., (v. 3); "I say unto you that none else shall be appointed unto this gift" (v. 4); also in Section 61, the following: "It shall be said in days to come that none is able to go up to the land" (v. 16); also Section 82, "and none doeth good, for all have gone out of the way (v. 6); and they * * * shall find none inheritance in that day," etc., (Sec. 85:9).
The use of the plural "Gods" in the revelation on marriage and in other revelations, tends to prove common authorship. In the revelation on marriage we have the following: "And henceforth are not Gods, but are angels of God forever and ever" (v. 17); "it cannot be received there because the angels and the Gods are appointed there, by whom they cannot pass" etc. (v. 18); "then shall they be Gods because they have no end; then shall they be Gods because they have all power" (v. 20); and sit upon thrones, and are not angels, but are Gods (v. 36); in the revelation called the Vision, Doc. and Cov. Sec. 76, which revelation was given in February, 1832, and first published in the Evening and Morning Star of July, 1833, (vol. 1, number 2, p. 28) occurs the following: "And are priests of the most high, * * * wherefore, as it is written, they are Gods even the Sons of God" (v. 58) also in Sec. 121; "Nothing shall be withheld, whether there be one God or many Gods, they shall be manifest (v. 28); according to that which was ordained in the midst of the Council of the Eternal God of all other Gods, before this world was" (v. 32).
The phrase, "My house is a house of order," is used in the revelation on marriage (v. 18), also in Doc. and Cov., section 88, the phrase occurs, "a house of glory, a house of order, a house of God" (v. 119); "this shall be the order of the house of the presidency" (v. 128).
In closing the revelation on marriage the paragraph reads as follows: "And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you hereafter; therefore let this suffice for the present. Behold, I am Alpha and Omega. Amen." This is somewhat characteristic of the closing of a number of revelations in the Doctrine and Covenants. The revelation in section 60 closes with—"Behold, this is sufficient for you * * * the residue hereafter. Even so. Amen." Section 84 closes, "I am Alpha and Omega, the beginning and the end. Amen" (v. 120). Section 94 closes: "And now I give you no more at this time" (v. 17). Section 95 closes "Let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or in other words, Alphus, or in other words, Omegus, even Jesus Christ your Lord. Amen" (v. 17).
In other revelations the expression Alpha and Omega comes in the body of the revelation as for instance in section 45, "Verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and life of the world" (v. 7). The same phraseology is used in the body of section 63, v. 60.
In section 19 it opens the revelation, "I am Alpha and Omega, Christ the Lord, yea even I am He, the beginning and the end, the Redeemer of the world" (v. 1). "Behold, and hearken unto the voice of Him who has all power, who is from everlasting to everlasting, even Alpha and Omega, the beginning and the end" (section 61, v. 1).
Other revelations close in the same impressive manner and with the somewhat equivalent expressions in English, instead of the use of the Greek terms, Alpha and Omega. Thus section 18 closes: "Behold, I, Jesus Christ, your Lord and your God and your Redeemer by the power of my spirit have spoken it" (v. 47). Section 1 ends, "For behold and lo, the Lord is God and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen" (v. 39).
The same occurs in section 75 and 14; but whether the phrase occurs in the opening of the revelation or the middle of it, or in the closing paragraph, it occurs with sufficient frequency to be noted as a peculiarity of the Prophet's phraseology, and aids in the identification of his inspired style.
The term "forgiveness of sin" occurs in the revelation on marriage as follows: "Behold, I have seen your sacrifices [Joseph's], and will forgive all your sins." This is both a principle and phraseology frequent in the revelations, as an example, section 64: "There are those who have sought occasion against him (Joseph) without cause; nevertheless he has sinned, but verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me" (v. 7). Let the spirit of this be compared with the following from the revelation on marriage: "Let no one, therefore, set on my servant Joseph, for I will justify him, for he shall do the sacrifices which I require at his hands for his transgressions, saith the Lord your God" (v. 60). "Again, verily I say, let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses wherein she has trespassed against me" (v. 56).
In the revelation on marriage occurs the following phraseology: "Verily, verily, I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens" (v. 46). The same phraseology is used in section 124 in speaking of Hyrum Smith, who was appointed to hold the keys of the patriarchal blessings upon the heads of God's people; namely, "Whosoever he blesses shall be blessed, and whosoever he curses shall be cursed; and whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven" (v. 93). In section 128 the same phraseology is used in describing the power of the priesthood (v. 8). And again in v. 10, quoting it from the New Testament (Matt. 16: 18, 19).
In verse 26 on the revelation on marriage, this phraseology is found: "They shall be destroyed in the flesh and shall be delivered unto the buffetings of Satan, unto the day of redemption, saith the Lord God." The same phraseology occurs in section 82. "The soul that sins * * * shall be delivered over to the buffeting of Satan until the day of redemption" (v. 21). The same phraseology occurs in section 78, v. 12; section 104, v. 9, 10. In the revelation on marriage this passage occurs: "I give unto my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things." In Section 117 practically the some phraseology occurs with reference to William Marks, "Let my servant, William Marks, be faithful over a few things, and he shall be a ruler over many."
Again it is said: "and if they commit no murder, wherein they shed innocent blood—yet they shall come forth in the first resurrection and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God" (v. 26). "The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death after ye have received my new and everlasting covenant" (v. 27). That is to say, the doctrine is here set forth that the murderer hath not eternal life abiding in him (1 John 3:15). There is no forgiveness for him in this world or in the world to come. The same idea is to be found in other revelations of Joseph Smith. Notably in section 42: "Behold, I speak unto the Church. Thou shalt not kill; and he that kills shall not have forgiveness in this world nor in the world to come" (v. 18); "if any persons among you shall kill, they shall be delivered up and dealt with according to the law of the land; for remember, that he hath no forgiveness" (v. 79); then again and in connection with breaking covenant, note the following expression: "And this is all according to the oath and covenant of the priesthood. * * * But whoso breaketh this covenant, after he hath received it, and altogether turned therefrom, shall not have forgiveness in this world or in the world to come (v. 39-40).
The expression "new and everlasting covenant" (v. 4) occurs several times in the revelation on marriage: "as pertaining to the new and everlasting covenant it was instituted," etc. (v. 6); "if a man marry a wife * * * * * by the new and everlasting covenant, and it is sealed," etc. (v. 19). The phrase occurs a number of other times in the revelation, viz., in verses 26, 27, 41 and 42. It occurs also in many other revelations by Joseph Smith: In section 1—"That mine everlasting covenant might be established" (v. 22); "this is a new and everlasting covenant" (Sec. 22: 1); "I have sent mine everlasting covenant into the world" (Sec. 45: 9); same in Sec. 49, 9; 66, 2; 76, 101; 78: 11, and in at least a score of other sections.
5. The Evidence of Recurrence of Principles in the Revelation on Marriage That are Found in Other Revelations Through Joseph Smith.
Principles that appear in previous revelations reappear in this revelation on marriage: for example, it is said in Sec. 130: "There is a law irrevocably decreed in heaven, before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God it is by obedience to that law upon which it is predicated." In Sec. 88, occurs the following: "All kingdoms have a law given: and there are many kingdoms; and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified," verse 36 to 38. In the revelation on marriage this doctrine is set forth in the following passage: "No one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world. * * * * * * * * * And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! * * * * * * * * * * * I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was," verses 4, 5, 11, 28. The identity of the principle is complete, and tends to establish identity of authorship.
6. The Evidence of the Particularization of Ideas.
In the revelation on marriage there is a singularity of expression, which, for want of a better term, I will call a particularization of ideas, that is decidedly peculiar to the Prophet, for example: "And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth, at a time, on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. * * * * And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God!" (verses 7, 13).
A similar particularization of things is found in verses 15, 18, 19, 26, 30, 59, 61, of the revelation on marriage.
With the above quoted passage compare the following: "Whoso receiveth you receiveth me, and the same will feed you, and clothe you and give you money. And he who feeds you, or clothes you or gives you money, shall in no wise loose his reward: And he that doeth not these things is not my disciple; by this you may know my disciples. He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. And in whatsoever village or city ye enter, do likewise. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me." Sec. 84: 89-95. Similar passages of particularization frequently occur in other revelations. The following is a notable example:
"All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the Gospel of Jesus Christ; and also if there be bounds set to the heavens or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their months and years, and all their glories, laws and set times, shall be revealed in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal God of all other Gods, before the world was" (Doc. and Cov., Sec. 121: 29-31).
7. The Evidences of Identity in Grandeur of Style.
One other peculiarity in the inspired style of the Prophet is seen in a certain growing grandeur in statement, by means of repetitions—repetitions, too, that make a paragraph fairly scintillate with prismatic hues as well as giving to it a crescendo of emphasis: for example, in speaking of the glory that shall come to those who keep covenant with the Lord, it is written in this revelation on marriage:
"And they shall pass by the angels, and the Gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever.
Then shall they be Gods, because they have no end;
Therefore shall they be from everlasting to everlasting, because they continue;
Then shall they be above all, because all things are subject unto them.
Then shall they be Gods, because they have all power, and the angels are subject unto them" [E] (verses 19-21).
[Footnote E: I have taken liberty of placing the lines in poetic form, to which they so readily lend themselves, that they may be the more readily compared with the verses from another revelation which follows from Doc. and Cov., sec 84.]
With this compare the following:
"The power and authority of the Higher or Melchisedek, Priesthood, is to hold the keys of all the spiritual blessings of the Church—to have the privilege of receiving the mysteries of the kingdom of heaven—to have the heavens opened unto them—to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant" (Sec. 107: 18, 19). Also this:
"And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all; art thou greater than he?"
And as covering both the two last peculiarities—particularization of things and a growing grandeur in statement by repetition, consider the following passage:
"I the Almighty have laid my hands upon the nations, to scourge them for their wickedness: and plagues shall go forth, and they shall not be taken from the earth until I have completed my work which shall be cut short in righteousness, until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying—
The Lord hath brought again Zion;
The Lord hath redeemed His people, Israel,
According to the election of grace,
Which was brought to pass by the faith
And covenant of their fathers.The Lord hath redeemed His people,
And Satan is bound and time is no longer:
The Lord hath gathered all things in one:
The Lord hath brought down Zion from above.
The Lord hath brought up Zion from beneath.The earth hath travailed and brought forth her strength:
And truth is established in her bowels:
And the heavens have smiled upon her:
And she is clothed with the glory of her God:
For He stands in the midst of His people:Glory, and honor, and power, and might,
Be ascribed to our God; for He is full of mercy,
Justice, grace and truth, and peace,
For ever and ever. Amen.
It should be remarked, in conclusion, that these peculiarities of scope, structure, phraseology, re-appearance of principles, texture of composition and the like, which identify this revelation on marriage as the composition of Joseph Smith (under the inspiration of the Lord, of course) are not forced into the revelation. Its composition gives no evidence of being a conglomerate of Joseph Smith's thought-gems held together by some one else's clay. It is all of one piece, it is not patch work. Unity above all things is characteristic of it. Words, phrases, sentences, ideas all blend together, preserving strict unity of style and that style Joseph Smith's. No one else could have written it. The literary peculiarities of that revelation as readily proclaim it to be Joseph Smith's composition to those familiar with his literary style, as the contour of his face, the form of his features, the color of his hair and eyes, the tint of his complexion, the intonation of his voice, together with his form and bearing would reveal his physical personality to those who familiarly knew him in life. There will be no doubt whatever as to Joseph Smith being the author of it in the minds of those who will give it literary analysis. Whatever has come of it, or whatever may come of it in the future, Joseph Smith is the author of that revelation, and is responsible before God and the world for the introduction of that marriage law into the Church—the law that contemplates marriage as an eternal union, and the rightfulness of a plurality of wives under certain conditions and divine sanctions, when permissible under the laws of the land and the law of the Church.
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
VOL. V.
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
PERIOD 1.
HISTORY OF JOSEPH SMITH, THE PROPHET.
CHAPTER I.
INAUGURATION OF ENDOWMENT CEREMONIES—PERFIDY AND EXPOSURE OF JOHN C. BENNETT—HIS RESIGNATION AS MAYOR OF NAUVOO—EPISTLE OF THE HIGH COUNCIL TO THE SAINTS.
Tuesday, May 3, 1842.—Passed the day mostly with my family.
Inauguration of Endowment Ceremonies.
Wednesday, 4.—I spent the day in the upper part of the store, that is in my private office (so called because in that room I keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the Masonic fraternity meet occasionally, for want of a better place) in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait their time with patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation. [A]
[Footnote A: This is the Prophet's account of the introduction of the Endowment ceremonies in this dispensation, and is the foundation of the sacred ritual of the temples. There has been some controversies as to the time when these ceremonies were introduced into the Church. A sect styling itself the "Re-organized Church," even goes so far as to claim that these ceremonies were not introduced into the Church by the Prophet Joseph Smith at all, but on the contrary claim that they had their origin with Brigham Young and the Apostles who followed him in the migration from Nauvoo to Great Salt Lake Valley in Utah. The evidence, however, against such claims, is overwhelming. First, the statement of the Prophet in the text above. Second, a previous allusion to the same thing in his remarks at Nauvoo, on the 6th of January, 1842. (See HISTORY OF THE CHURCH, Vol. IV. p. 492.) Third, the same ceremonies are referred to in the Revelation of Jan. 19, 1841, in which washings, anointings, conversations, statutes, judgments, etc., are explicitly referred to. (HISTORY OF THE CHURCH, Vol. IV, p. 277.) In addition to this evidence also, Ebenezer Robinson, associate editor of the Times and Seasons when that periodical was founded by Don Carlos Smith and himself, and who at the death of Don Carlos Smith, 1841, became editor-in-chief of that periodical, and so continues until the 15th of March, 1842—declares that such ceremonies as are alluded to in the text were inaugurated by special action of the Prophet as early as 1843. Mr. Robinson subsequently left the Church, but when in 1890, the aforesaid self-styled "Re-organized Church" persisted in claiming that Joseph Smith the Prophet did not inaugurate these Temple ceremonies, he published an article in the magazine he was then conducting, called The Return, in which he bears emphatic testimony to the effect above stated, namely, that all these ceremonies were introduced into the Church by the Prophet Joseph Smith at least as early as 1843. (See The Return, Vol. II, No. 4, p. 252)]
Thursday, 5.—General Adams started for Springfield, and the remainder of the council of yesterday continued their meeting at the same place, and myself and Brother Hyrum received in turn from the others, the same that I had communicated to them the day previous.
The city of Hamburg, the commercial emporium of Germany, was destroyed by fire, about this time.
Friday, 6.—I attended the Legion officers' drill in the morning, and visited Lyman Wight, who was sick.
Saturday, 7.—
Legion History.
The Nauvoo Legion was on parade by virtue of an order of the 25th of January, 1842, and was reviewed by Lieutenant-General Joseph Smith, who commanded through the day. One year since, the Legion consisted of six companies; today of twenty-six companies, amounting to about two thousand troops.
The consolidated staff of the Legion with their ladies, partook of a sumptuous dinner at the house of the commander-in-chief, between one and three o'clock, p. m. The weather was very fine.
In the afternoon the Legion was separated into cohorts, and fought an animated sham battle; the first cohort under the command of General Wilson Law, the second under General Charles C. Rich. At the close of the parade, Lieutenant-General Joseph Smith delivered a most animated and appropriate address, in which he remarked "that his soul was never better satisfied than on this occasion." Such was the curious and interesting excitement which prevailed at the time, in the surrounding country, about the Legion, that Judge Douglas adjourned the circuit court, then in session at Carthage, and came with some of the principal lawyers, to see the splendid military parade of the Legion; upon notice of which being given to General Smith, he immediately invited them to partake of the repast prepared as above.
General John C. Bennett's Perfidy.
In addition to this quotation, I would remark that the day passed very harmoniously, without drunkenness, noise or confusion. There was an immense congregation of spectators, and many distinguished strangers expressed much satisfaction. But one thing I will notice: I was solicited by General Bennett to take command of the first cohort during the sham battle; this I declined. General Bennett next requested me to take my station in the rear of the cavalry, without my staff, during the engagement; but this was counteracted by Captain A. P. Rockwood, commander of my life guards, who kept close to my side, and I chose my own position. And if General Bennett's true feelings toward me are not made manifest to the world in a very short time, then it may be possible that the gentle breathings of that Spirit, which whispered me on parade, that there was mischief concealed in that sham battle, were false; a short time will determine the point. Let John C. Bennett answer at the day of judgment, "Why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle, on the 7th of May, 1842, where my life might have been the forfeit, and no man have known who did the deed?"
The following diagram shows the position in which the Legion was drawn up:
Earthquakes in St. Domingo.
A violent shock of an earthquake is reported to have been experienced at the island of St. Domingo, at twenty minutes past seven, p. m. It was also felt at St. Marc, Gonaives, and Cape Haytien, and at various places from Port-au-Prince, to the base of the Rocky Mountains, comprising a distance of 1,500 miles. At Santiago de Cuba the cathedral and several extensive buildings were prostrated. About ten thousand persons were killed at Cape Haytien.
Sunday, 8.—Attended meeting at the grove, and heard Elder Rigdon preach.
After meeting many persons were baptized, some in the font, others in the river.
Eighty persons killed and as many wounded, by an accident on the Paris and Versailles railroad, the carriages being consumed by fire, and their passengers roasted alive.
Monday, 9.—Spent the day with my family.
Tuesday, 10.—Transacted a variety of business at the store, printing office, &c.
The Work in England.
By letter from Elder Levi Richards, dated at Liverpool, we learn that the work is progressing in the north of England, namely, Carlisle, Brampton, Burnstones, Alstone, and Newcastle-upon-Tyne, where he has been laboring for a few weeks.
Wednesday, 11.—Called with my clerk at Brother Joseph W. Coolidge's to examine a new cabinet for the Temple Recorder's office; also called at Bishop Knight's; dictated several letters and other items of a business nature.
Thursday, 12.—Dictated a letter to Elder Rigdon concerning certain difficulties, or surmises which existed and attended the meeting of the Female Relief Society, the house being filled to overflowing. There was a heavy thunderstorm at the close of the meeting.
Friday, 13.—Received a letter from Sidney Rigdon in reply to mine of yesterday.
Spent most of the day in my garden and with my family.
Dictated the following letter to Horace R. Hotchkiss, Esq.
The Prophet's Letter to Horace R. Hotchkiss.—Explaining why the Former had taken Advantage of the Bankrupt Law.
Dear Sir—I proceed without delay to give a hasty reply to yours of the 12th ultimo, just received. My engagements will not admit of a lengthy detail of events and circumstances which have transpired to bring about that state of things which now exists in this place, as before you receive this you will probably be apprised of the failure of myself and brethren to execute our designs in paying off our contracts, or in other words, that we have been compelled to pay our debts by the most popular method; that is by petitioning for the privilege of general bankruptcy, a principle so popular at the present moment throughout the Union.
A pressure of business has been sufficient excuse for not giving you earlier notice, although it could have been of no real use to you, yet I wish you to understand our intentions to you and your company, and why we have taken the course we have. You are aware, sir, in some measure of the embarrassment under which we have labored through the influence of mobs and designing men, and the disadvantageous circumstances under which we have been compelled to contract debts in order to our existence, both as individuals and as a society, and it is on account of this as well as a pressure on us for debts absolutely unjust in themselves, that we have been compelled to resort to the course we have [taken] to make a general settlement, and this we deferred to the last moment, hoping that something would turn in our favor, so that we might be saved the painful necessity of resorting to such measures, to accomplish which, justice demanded a very different course from those who are justly our debtors, but demanded in vain.
We have been compelled to the course we have pursued, and you are aware, sir, that all have to fare alike in such cases. But, sir, you have one, yea, two things to comfort you; our faith, intention and good feeling remain the same to all our creditors, and to none more than yourself; and secondly, there is property sufficient in the inventory to pay every debt, and some to spare, according to the testimony of our solicitors, and the good judgment of others; and if the court will allow us some one for assignee, who will do justice to the cause, we confidently believe that yourself and all others will get their compensation in full, and we have enough left for one loaf more for each of our families. Yes, and I have no doubt you will yet, and in a short time, be enabled to have your pay in full, in the way I have before proposed, or some other equally advantageous, but money is out of sight, it might as well be out of mind, for it cannot be had.
Rest assured, dear sir, that no influence or exertion I can yet make shall be wanting to give you satisfaction, and liquidate your claims, but for a little season you are aware that all proceedings are staid; but I will seek the earliest moment to acquaint you with anything new in this matter.
I remain, sir, with sentiments of respect, your friend and well-wisher,
JOSEPH SMITH.
In the evening I walked with Elder Richards to the post office, and had an interview with Elder Rigdon, concerning certain evil reports put in circulation by Francis M. Higbee, about some of Elder Rigdon's family, and others; much apparent satisfaction was manifested at the conversation, by Elder Rigdon; and Elder Richards returned with me to my house.
Moral Improvement of Nauvoo.
Saturday, 14.—I attended city council in the morning, and advocated strongly the necessity of some active measures being taken to suppress houses and acts of infamy in the city; for the protection of the innocent and virtuous, and the good of public morals; showing clearly that there were certain characters in the place, who were disposed to corrupt the morals and chastity of our citizens, and that houses of infamy did exist, upon which a city ordinance concerning brothels and disorderly characters was passed, to prohibit such things. It was published in this day's Wasp.
I also spoke at length for the repeal of the ordinance of the city licensing merchants, hawkers, taverns, and ordinaries, desiring that this might be a free people, and enjoy equal rights and privileges, and the ordinances were repealed.
After council, I worked in my garden, walked out in the city, and borrowed two sovereigns to make a payment.
Brother Amos Fielding arrived from Liverpool.
It was reported in Nauvoo, that ex-Governor Boggs of Missouri had been shot.
Branch Organization for Philadelphia Authorized.
I granted the petition of J. B. Nicholson, and about seventy other members of the Church in Philadelphia, for the organization of a branch of the Church in the north part of the city, dated April 22nd, and my doings were sanctioned by the Twelve, who at the same time silenced Elder Benjamin Winchester for not following counsel.
Sunday, 15.—Attended meeting at the stand.
News of the attempted assassination of Governor Boggs was confirmed by general report, and was mentioned on the stand.
General Conference in England.
A general conference was held in the new Corn Exchange, Manchester, England, President Parley P. Pratt presiding. There were present at the opening of the conference, High Priests, 14; Elders, 50; Priests, 64; Teachers, 37; Deacons, 8. The representation of the Church was as follows:
Manchester Conference represented by Charles Miller, consists of 1,531 members, 36 Elders, 79 Priests, 50 Teachers, 19 Deacons, and includes the branches of Manchester, Duckinfield, Bolton, Stockport, Pendlebury, Whitefield, Heatons, Eccles, Oldham, Rochdale, Leeds, Radcliffe, Bridge and Blakely.
Liverpool Conference, represented by John Greenhow, consists of 570 members, 23 Elders, 26 Priests, 21 Teachers, 10 Deacons, and includes the branches of Liverpool, Warrington and Newton, St. Helens, Isle of Man, Wales, and York.
Preston Conference, represented by Elder Struthars, consists of 665 members, 16 Elders, 22 Priests, 15 Teachers, 3 Deacons, and includes the branches of Preston, Penworthen, Longton, Southport, Farrington, Hunter's Hill, Kendal, Brigsteer, Holme, Lancaster, and Euxton Birth.
Clitheroe Conference represented by Thomas Ward, consists of 325 members, 15 Elders, 23 Priests, 17 Teachers, 6 Deacons, and includes the branches of Clitheroe, Chatburn, Waddington, Downham, Blackburn, Burnley, Accrington, Ribchester, Chaidgley, and Grindleton.
London Conference, represented by Lorenzo Snow, consists of 400 members, 14 Elders, 32 Priests, 7 Teachers, 8 Deacons, and includes the branches of London, Woolwich, Bedford, Wybosson, Thorncut, Honeydon, Irchester, and Waddon.
Macclesfield Conference, represented by James Galley, consists of 238 members, 8 Elders, 23 Priests, 14 Teachers, 9 Deacons, and includes the branches of Macclesfield, Congleton, Bollington, Middlewich, Northwich and Plumbley.
Birmingham Conference, represented by J. Riley, consists of 309 members, 11 Elders, 18 Priests, 12 Teachers, 5 Deacons, and includes the branches of Birmingham, Great's Green, West Broomwich, Oldbury, Allchurch, Dudley, Wolverhampton, and Ashby Wolds.
Staffordshire Conference, represented by Alfred Cordon, consists of 507 members, 25 Elders, 54 Priests, 23 Teachers, 14 Deacons, and includes the branches of Hanley, Burslem, Stoke, Newcastle, Baddaley Edge, Bradley Green, Knutton Heath, Lane End, Audlem, Prees, Tunstall, Leek, Longport, Tittensor Heath, Doncaster, Sheffield and Brampton.
Garway Conference, represented by John Needham, consists of 197 members, 2 Elders, 12 Priests, 7 Teachers, 2 Deacons, and includes the branches of Garway, Abergavenny, Monmouth, Keven, Orcop, and Euyasharrold.
Cheltenham Conference, represented by Theodore Curtis, consists of 540 members, 8 Elders, 22 Priests, 12 Teachers, 4 Deacons, and includes the branches of Newbury Hill, Rock Hill, Earl's Common, Pinvin, Dounton Beaucamp, Edge Hills, Little Dean, Woodside, Ponsett, Killcott, Frogsmarsh, Red Marley, Bran Green, Apperley, Deerhurst, Cheltenham, Norton, and Bristol.
Froom's Hill Conference, represented by William Kay, consists of 1,101 members, 24 Elders, 56 Priests, 24 Teachers, 12 Deacons, and includes the branches of Moor End's Cross, Ridgway Cross, Dun's Close, Old Storridge, Broomyard's Downs, Clifton, Widbourn, Brinesteed, Woofren Common, Ashfield, Malvern Hill, Palle House, Callwell, Ledbury, Shaken Hill, Lugwardine, Marden, Bushbank, Leominster, Ball Gate, Coom's Move, Stoke's Lane, Froom's Hill, Stanley Hill, Easthampton, and Worcester Broad Heath.
Edinburgh Conference, represented by George D. Watt, consists of 271 members, 13 Elders, 19 Priests, 7 Teachers, 3 Deacons, and includes the branches of Edinburgh, Wemyss, and Sterling.
Glasgow Conference represented by John McAuley, consists of 564 members, 22 Elders, 30 Priests, 26 Teachers, 15 Deacons, and includes the branches of Glasgow, Thorny Bank, Shaw, Toll Cross, Airdrie, Renfrew, Paisley, Johnson, Bridge of Weir, Kilbirnie, Bonshill, Greenock, Brechenney, Nelson, Campsie and Ayr.
Brampton Conference, represented by Richard Benson, consists of 171 members, 6 Elders, 11 Priests, 7 Teachers, 2 Deacons, and includes the branches of Carlisle, Brampton, Alston, and Newcastle-upon-Tyne.
Irish Conference, represented by David Wilkie, consists of 71 members, 1 Elder, 1 Priest, 2 Teachers, 1 Deacon, and includes the branches of Hillsborough, and Crawfoot's Burn.
Bradford and York, represented by Henry Cuerden, consists of 54 members, 1 Elder, 4 Priests, 2 Teachers, 1 Deacon.
Total connected with the Church at the present time, in England, Ireland, and Scotland, members, 7,514; Elders, 220, Priests, 421; Teachers, 110.
Monday, 16.—I was transacting business at the store until 10 o'clock a. m. Then at home. In the afternoon at the printing office, in council with Brothers Young, Kimball and Richards and others.
I published in this day's Times and Seasons the following fac-simile from the Book of Abraham. [B]
[Footnote B: The fac-simile referred to will be found on page 523 of Vol. IV of this History, where it is published in connection with an explanation of the various figures on the plate and preceding the Prophet's translation of the Book of Abraham, taken from the Times and Seasons.]
Attitude of the Press.
Several of the most widely circulated papers are beginning to exhibit "Mormonism" in its true light. The first out of a fac-simile from the Book of Abraham, has been republished both in the New York Herald and in the Dollar Week Bostonian, as well as in the Boston Daily Ledger, edited by Mr. Bartlett; together with the translation from the Book of Abraham.
Tuesday, 17.—I was about home, and at the office through the day. In the evening went to Brother John Snyder's to see Clark Leal, of Fountain Green, concerning a quarter section of land.
Affidavit of John C. Bennett.
State of Illinois, city of Nauvoo, personally appeared before me, Daniel H. Wells, an Alderman of the said city of Nauvoo, John C. Bennett, who being duly sworn, according to law, desposeth and sayeth, that he was never taught anything in the least contrary to the strictest principles of the Gospel, or of virtue or of the laws of God or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by Joseph Smith, and that he never knew the said Smith to countenance any improper conduct whatever either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females, was under any circumstance justifiable, and that I never knew him to so teach others.
JOHN C. BENNETT.
Sworn to and subscribed before me, this 17th day of May, A. D. 1842.
DANIEL H. WELLS, Alderman.
John C. Bennett resigned the office of mayor of Nauvoo.
Wednesday, 18.—Rode on horseback, accompanied by Dr. Richards and Clark Leal, to John Benbow's, and searched out the N. E. quarter of section 15, 6 N. 8 W. and contracted for the refusal of the same, at three dollars per acre; dined at Brother Benbow's, visited Brother Sayer's, &c., which, with business at the different offices, closed the day.
There was a general representation of the branches in the Eastern States, at a conference of the Church at New York.
Resignation of Bennett as Mayor of Nauvoo.
Thursday, 19.—It rained, and I was at home until one o'clock; when I attended a special session of the city council. John C. Bennett having discovered that his whoredoms and abominations were fast coming to light, and that the indignation of an insulted and abused people were rising rapidly against him, thought best to make a virtue of necessity, and try to make it appear that he was innocent, by resigning his office of mayor, which the council most gladly accepted; and Joseph Smith was elected mayor of the city of Nauvoo by the council, and Hyrum Smith vice-mayor.
While the election was going forward, I received and wrote the following revelation:
Revelation.
Verily thus saith the Lord unto you, my servant Joseph, by the voice of my Spirit, Hiram Kimball has been insinuating evil, and forming evil opinions against you, with others; and if he continue in them, he and they shall be accursed, for I am the Lord thy God, and will stand by thee and bless thee. Amen.
This I threw across the room to Hiram Kimball, one of the councillors. After the election, I spoke at some length concerning the evil reports which were abroad in the city concerning myself, and the necessity of counteracting the designs of our enemies, establishing a night watch, &c., whereupon the council resolved that the mayor be authorized to establish a night watch, and control the same.
William Smith was elected councilor in place of Joseph Smith, elected mayor; George A. Smith councilor, in place of Hugh McFall, removed from the city.
On account of the reports in circulation in the city this day, concerning the ex-mayor, and to quiet the public mind, before the council closed, I asked John C. Bennett if he had aught against me, when Dr. Bennett arose, before the council and a house filled with spectators, and replied:
Statement of John C. Bennett before the City Council.
I know what I am about, and the heads of the Church know what they are about, I expect; I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women is a liar in the face of God. Those who have said it are damned liars; they are infernal liars. He never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. I have heard it said, that I would become a second Avard, by withdrawing from the Church, and that I was at variance with the heads, and would use an influence against them, because I resigned the office of mayor. This is false, I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored to full confidence, fellowship, and my former standing in the Church, and that my conduct may be such as to warrant my restoration, and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or true man.
I then said to him, "Will you please state definitely whether you know anything against my character, either in public or private?" General Bennett replied, "I do not. In all my intercourse with General Smith, in public and in private, he has been strictly virtuous."
I then made some pertinent remarks before the council, concerning those who had been guilty of circulating false reports, &c., and said:
Let one twelve months see if Brother Joseph is not called for, to go to every part of the city to keep them out of their graves; and I turn the keys upon them from this hour, if they will not repent and stop their lyings and surmisings, let God curse them, and let their tongues cleave to the roofs of their mouths.
Charges Against Robert D. Foster.
Friday, 20.—Charges having been preferred against Robert D. Foster, by Samuel H. Smith before a special council, for abusive language towards Samuel H. Smith; also for abusing the marshal of the city, I spent the day in council, and such was the proof against Foster, I had considerable labor to get him clear, even after his confession, which I desired to do, hoping he would amend.
Saturday, 21.—I spent the day with the High Council of Nauvoo, investigating the case of Robert D. Foster, Chauncey L. Higbee and others.
Sunday, 22.—I spent the day mostly at home. In looking at the papers, I discovered the following in the Quincy Whig:
ASSASSINATION OF EX-GOVERNOR BOGGS OF MISSOURI.
Lilburn W. Boggs, late governor of Missouri, was assassinated at his residence in Independence, Missouri, by an unknown hand, on the 6th instant. He was sitting in a room by himself, when some person discharged a pistol loaded with buckshot, through an adjoining window, three of the shots took effect in his head, one of which penetrated the brain. His son, a boy, hearing the report of the pistol, ran into the room in which his father was seated, and found him in a helpless situation, upon which he gave the alarm. Footprints were found beneath the window, and the pistol which gave the fatal shot. The governor was alive on the seventh, but no hopes are entertained of his recovery. A man was suspected, and is probably arrested before this. There are several rumors in circulation in regard to the horrid affair; one of which throws the crime upon the Mormons, from the fact, we suppose, that Mr. Boggs was governor at the time, and in no small degree instrumental in driving them from the state. Smith, too, the Mormon Prophet, as we understand, prophesied, a year or so ago, his death by violent means. Hence, there is plenty of foundation for rumor. The citizens of Independence had offered a reward of $500 for the murderer.
I went to the editor's office, and inserted the following in the Wasp:
NAUVOO, ILLINOIS, MAY 22, 1842.
Mr. Bartlett:
DEAR SIR:—In your paper (the Quincy Whig) of the 21st instant, you have done me manifest injustice in ascribing to me a prediction of the demise of Lilburn W. Boggs, Esq., ex-governor of Missouri, by violent hands. Boggs was a candidate for the state senate, and, I presume, fell by the hand of a political opponent, with "his hands and face yet dripping with the blood of murder;" but he died not through my instrumentality. My hands are clean, and my heart pure, from the blood of all men. I am tired of the misrepresentation, calumny and detraction, heaped upon me by wicked men; and desire and claim, only those principles guaranteed to all men by the Constitution and laws of the United States and of Illinois. Will you do me the justice to publish this communication? and oblige,
Yours respectfully,
[Signed] JOSEPH SMITH.
An Epistle of the High Council of the Church of Jesus Christ of Latter-day Saints in Nauvoo, to the Saints scattered abroad, Greeting:
DEAR BRETHREN:—Inasmuch as the Lord hath spoken, and the commandment hath gone forth for the gathering together of His people from Babylon, that "they partake not of her sins, and receive not of her plagues;" it seemeth, "good unto us, and also to the Holy Ghost" to write somewhat for your instruction, in obeying that commandment. That you have no need that we exhort you to the observance of this commandment, is evident; for you yourselves know that this is that which was spoken by the Lord, in the parable of the tares of the field, who promised, that in the harvest he would say to the servant "gather the wheat into my barn;" the signs of the times proclaim this—the end of the world; and thus admonish us to the performance of this duty. "Yet notwithstanding the Spirit testifieth of these things, and you desire with great anxiety to gather with the Saints; yet are many of you hindered even to this day;" so that to will to obey the commandment is present; but how to perform, you find not. Feeling, therefore, the responsibility binding on you to observe the statutes and commandments of the Lord, and living in the midst of a generation that are ignorant of what the mind of the Lord is concerning His people, and of the things that belong to their peace; we are well aware of the embarrassments under which many of you labor in endeavoring to obey the laws pertaining to your salvation. It is then no marvel that in this day when darkness covers the earth, and gross darkness the people, that this generation who know not the day of their visitation, nor the dispensation of the fullness of times in which they live, should mock at the gathering together of the Saints for salvation, as did the antediluvians at the mighty work of righteous Noah, in building an ark in the midst of the land, for the salvation of his home by water; seeing then that such "blindness hath happened to the Gentile world, which to them is an evident token of perdition, but to you of salvation," and that of God, think it not strange that you should have to pass through the like afflictions which all your brethren the saints in all ages have done before you; to be reviled, persecuted, and hated of all men, for the name of Christ and the Gospel's sake, is the portion which all saints have had to partake, who have gone before you. You then can expect no better things than that there be men of corrupt minds, reprobate concerning the truth, who will evil entreat you, and unjustly despoil you of your property and embarrass you in pecuniary matters, and render it the more difficult to obey the command to gather with the Saints; pretending to do God's service, "whose judgment now lingereth not, and their damnation slumbereth not."
But, brethren, with all these considerations before you, in relation to your afflictions, we think it expedient to admonish you, that you bear, and forbear, as becometh Saints, and having done all that is lawful and right, to obtain justice of those that injure you, wherein you come short of obtaining it, commit the residue to the just judgment of God, and shake off the dust of your feet as a testimony of having done so.
Finally, brethren, as it is reported unto us, that there be some who have not done that which is lawful and right, but have designedly done injury to their neighbor or creditor by fraud, or otherwise, thinking to find protection with us in such iniquity; let all such be warned and certified, that with them we have no fellowship, when known to be such, until all reasonable measures are taken to make just restitution to those unjustly injured. Now, therefore, let this epistle be read in all the branches of the Church, as testimony, that as representatives thereof, we have taken righteousness for the girdle of our loins, and faithfulness for the girdle of our reins, "and that for Zion's sake we will not rest; and for Jerusalem's sake we will not hold our peace, until the righteousness thereof go forth as brightness, and the salvation thereof, as a lamp that burneth."
Your brethren and servants in the kingdom and patience of Jesus.
WILLIAM MARKS,
AUSTIN COWLES,
CHARLES C. RICH, Presidents.
JAMES ALLRED,
ELIAS HIGBEE,
GEORGE W. HARRIS,
AARON JOHNSON,
WILLIAM HUNTINGTON, SEN.,
HENRY G. SHERWOOD,
SAMUEL E. BENT,
LEWIS D. WILSON,
DAVID FULLMER,
THOMAS GROVER,
NEWEL KNIGHT,
LEONARD SOBY.
Attest: HOSEA STOUT, Clerk.
May 22, 1842.
CHAPTER II.
ACTIONS IN RELATION TO JOHN C. BENNETT ET AL.—THE PROPHET'S INSTRUCTIONS TO THE RELIEF SOCIETY—TREATISE ON THE "HOLY GHOST"—WILLIAM LAW'S DEFENSE OF THE SAINTS—THE PROPHET'S ADDRESS TO THE CHURCH.
Monday, May 23, 1842.—I called a special session of the city council, at which Dimick B. Huntington was elected coroner of the city of Nauvoo.
The Fall of Chauncey L. Higbee.
Tuesday, 24.—Chauncey L. Higbee was cut off from the Church by the High Council, for unchaste and unvirtuous conduct towards certain females, and for teaching it was right, if kept secret, &c. He was also put under $200 bonds to keep the peace, on my complaint against him for slander, before Ebenezer Robinson, justice of the peace.
Wednesday, 25.—I spent the day in counseling the Bishops, and assisting them to expose iniquity.
Notice was this day given to John C. Bennett, that the First Presidency, Twelve, and Bishops had withdrawn fellowship from him, and were about to publish him in the paper, but on his humbling himself, and begging we would spare him from the paper, for his mother's sake, the notice was withdrawn from the paper.
Confessions of John C. Bennett.
Thursday, 26.—This forenoon I attended a meeting of nearly a hundred of the brethren in the Lodge Room, to whom John C. Bennett acknowledged his wicked and licentious conduct toward certain females in Nauvoo, and that he was worthy of the severest chastisements, and cried like a child, and begged that he might be spared, in any possible way; so deep was his apparent sense of his guilt and unfitness for respectable society; so deeply did he feign, or really feel contrition for the moment, that he was forgiven still. I plead for mercy for him.
The Prophet's Political Attitude.
At one p. m. I attended a large and respectable meeting of the citizens of Nauvoo, near the Temple, and addressed them on the principles of government, at considerable length, showing that I did not intend to vote the Whig or Democratic ticket as such, but would go for those who would support good order, &c.
The meeting nominated candidates for senators, representatives, and other officers, and expressed their entire disapprobation of the Quincy Whig, relative to my being concerned against Governor Boggs.
I met with the Ladies' Relief Society, and gave them a short address; a synopsis was reported by Miss E. R. Snow.
Address of the Prophet to the Relief Society.
President Joseph Smith read the 14th chapter of Ezekiel—said the Lord had declared by the Prophet, that the people should each one stand for himself, and depend on no man or men in that state of corruption of the Jewish church—that righteous persons could only deliver their own souls—applied it to the present state of the Church of Jesus Christ of Latter-day Saints—said if the people departed from the Lord, they must fall—that they were depending on the Prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves, envious towards the innocent, while they afflict the virtuous with their shafts of envy.
There is another error which opens a door for the adversary to enter. As females possess refined feelings and sensitiveness, they are also subject to overmuch zeal, which must ever prove dangerous, and cause them to be rigid in a religious capacity—[they] should be armed with mercy, notwithstanding the iniquity among us.
Said he had been instrumental in bringing iniquity to light—it was a melancholy thought and awful that so many should place themselves under the condemnation of the devil, and going to perdition. With deep feeling he said that they are fellow mortals, we loved them once, shall we not encourage them to reformation? We have not [yet] forgiven them seventy times seven, as our Savior directed; perhaps we have not forgiven them once. There is now a day of salvation to such as repent and reform;—and they who repent not should be cast out from this society; yet we should woo them to return to God, lest they escape not the damnation of hell! Where there is a mountain top, there is also a valley—we should act in all things on a proper medium to every immortal spirit. Notwithstanding the unworthy are among us, the virtuous should not, from self importance, grieve and oppress needlessly, those unfortunate ones—even these should be encouraged to hereafter live to be honored by this society, who are the best portions of the community. Said he had two things to recommend to the members of this society, to put a double watch over the tongue: no organized body can exist without this at all. All organized bodies have their peculiar evils, weaknesses and difficulties, the object is to make those not so good reform and return to the path of virtue that they may be numbered with the good, and even hold the keys of power, which will influence to virtue and goodness—should chasten and reprove, and keep it all in silence, not even mention them again; then you will be established in power, virtue, and holiness, and the wrath of God will be turned away.
I have one request to make of the President and members of the society, that you search yourselves—the tongue is an unruly member—hold your tongues about things of no moment—a little tale will set the world on fire. At this time, the truth on the guilty should not be told openly, strange as this may seem, yet this is policy. We must use precaution in bringing sinners to justice, lest in exposing these heinous sins we draw the indignation of a Gentile world upon us (and, to their imagination, justly too). It is necessary to hold an influence in the world, and thus spare ourselves an extermination; and also accomplish our end in spreading the Gospel, or holiness, in the earth. If we were brought to desolation, the disobedient would find no help. There are some who are obedient, yet men cannot steady the ark—my arm cannot do it—God must steady it. To the iniquitous show yourselves merciful.
I am advised by some of the heads of the Church to tell the Relief Society to be virtuous, but to save the Church from desolation and the sword; beware, be still, be prudent, repent, reform, but do it in a way not to destroy all around you. I do not want to cloak iniquity—all things contrary to the will of God, should be cast from us, but don't do more hurt than good, with your tongues—be pure in heart. Jesus designs to save the people out of their sins. Said Jesus, "Ye shall do the work, which ye see me do." These are the grand key-words for the society to act upon. If I were not in your midst to aid and counsel you, the devil would overcome you. I want the innocent to go free—rather spare ten iniquitous among you, than condemn one innocent one. "Fret not thyself because of evil doers." God will see to it.
Friday, 27.—Had an attack of a bilious nature, stayed at home, took some medicine.
Saturday, 28.—Convalescent. Walked to the store with Emma, transacted some business in the city. At eight in the evening, called at the printing office, with the night watch, to see the Wasp.
Violent shocks of earthquakes were experienced in Greece about this time.
The High Council were in session, as they had been from day to day through the week, investigating charges against various individuals for unvirtuous conduct, committed through the teachings and influence of John C. Bennett; several were cut off, and some were forgiven on confession.
Sunday, 29.—I was at home; and about the city engaged in counselling the brethren, &c., and also on Monday and Tuesday, the 30th, and 31st.
Wednesday, June 1.—I attended a political meeting in the grove, for the nomination of county officers, for the county at large, in which I concurred, with the exception of the candidate for the sheriffalty, and spoke in favor of the proceedings.
A general conference was held in the Exchange, Manchester, England, Elder Parley P. Pratt, presiding, at which 16 conferences were represented, comprising 7,514 members, 220 Elders, 421 Priests, and 110 Teachers.
Thursday, 2.—Rode out with Brother Bowen and my clerk, and sold lot 1 in block 143.
The State of Michigan repudiated its debt for $2,350,000.
Friday, 3.—In the forenoon I rode out in the city, and sold to Brother Harmer lot 1 in block 123, and in the afternoon rode to Brother John Benbow's, on horseback, accompanied by Emma and others.
Saturday, 4.—At the printing office in the morning, and heard letters read from Grand Master Jonas, Dr. King and Mr. Helme, concerning John C. Bennett's expulsion from the Masonic Lodge in Ohio.
In the afternoon paid E. B. Nourn $505 for land bought of Hugh McFall, and settled with the heirs of Edward Lawrence at my house, assisted by Newel K. Whitney and my clerk.
Discourse by the Prophet.
Sunday, 5.—I preached this morning to a large congregation. The subject matter of my discourse was drawn from 32nd and 33rd chapters of Ezekiel, wherein it was shown that old Pharaoh was comforted and greatly rejoiced that he was honored as a kind of king devil over those uncircumcised nations that go down to hell for rejecting the word of the Lord, notwithstanding His mighty miracles, and fighting the Saints; the whole exhibited as a pattern to this generation, and the nations now rolling in splendor over the globe, if they do not repent, that they shall go down to the pit also and be rejoiced over, and ruled over by old Pharaoh, king-devil of mobocrats, miracle-rejecters, Saint-killers, hypocritical priests, and all other fit subjects to fester in their own infamy.
Monday, 6.—I rode on the prairie to view some land, accompanied by Brother Yearsley and my clerk; dined at Brother Lot's, and returned home; when I approved of a series of resolutions passed by a court martial of the Nauvoo Legion.
Tuesday, 7.—Sold David D. Yearsley a quarter section of land. Quite a snowstorm is reported in many parts of the New England and Middle States.
Wednesday, 8.—I was about home. Sent Dr. Richards to Carthage on business. On his return, old Charley, while on a gallop, struck his knees and breast instead of his feet, fell in the street, and rolled over in an instant, and the doctor narrowly escaped with his life. It was a trick of the devil to kill my clerk. Similar attacks have been made on myself of late, and Satan is seeking our destruction on every hand.
Thursday, 9.—At home, and about the neighborhood, attending to domestic affairs, and the business of the Church.
Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo, June 9, 1842, (Reported by Miss E. R. Snow.)
President Joseph Smith opened the meeting by prayer, and then addressed the congregation on the design of the institution. Said it is no matter how fast the society increases, if all the members are virtuous; that we must be as particular with regard to the character of members now, as when the society was first started; that sometimes persons wish to crowd themselves into a society of this kind when they do not intend to pursue the ways of purity and righteousness, as if the society would be a shelter to them in their iniquity.
He said that henceforth no person shall be admitted, but by presenting regular petitions, signed by two or three members in good standing in the society, and whoever comes in must be of good report.
Objections having been previously made against Mahala Overton, they were now removed; after which President Joseph Smith continued his address; said he was going to preach mercy. Suppose that Jesus Christ and holy angels should object to us on frivolous things, what would become of us? We must be merciful to one another, and overlook small things.
Respecting the reception of Sister Overton, President Joseph Smith said: It grieves me that there is no fuller fellowship; if one member suffer all feel it; by union of feeling we obtain power with God. Christ said He came to call sinners to repentance, to save them. Christ was condemned by the self-righteous Jews because He took sinners into His society; He took them upon the principle that they repented of their sins. It is the object of this society to reform persons, not to take those that are corrupt and foster them in their wickedness; but if they repent, we are bound to take them, and by kindness sanctify and cleanse them from all unrighteousness by our influence in watching over them. Nothing will have such influence over people as the fear of being disfellowshiped by so goodly a society as this. Then take Sister Overton, as Jesus received sinners into His bosom. Sister Overton, in the name of the Lord, I now make you free. Nothing is so much calculated to lead people to forsake sin as to take them by the hand, and watch over them with tenderness. When persons manifest the least kindness and love to me, O what power it has over my mind, while the opposite course has a tendency to harrow up all the harsh feelings and depress the human mind.
It is one evidence that men are unacquainted with the principles of godliness to behold the contraction of affectionate feelings and lack of charity in the world. The power and glory of godliness is spread out on a broad principle to throw out the mantle of charity. God does not look on sin with allowance, but when men have sinned, there must be allowance made for them.
All the religious world is boasting of righteousness: it is the doctrine of the devil to retard the human mind, and hinder our progress, by filling us with self-righteousness. The nearer we get to our heavenly Father, the more we are disposed to look with compassion on perishing souls; we feel that we want to take them upon our shoulders, and cast their sins behind our backs. My talk is intended for all this society; if you would have God have mercy on you, have mercy on one another.
President Smith then referred them to the conduct of the Savior, when He was taken and crucified, &c.
He then made a promise in the name of the Lord, saying that that soul who has righteousness enough to ask God in the secret place for life, every day of their lives, shall live to three score years and ten. We must walk uprightly all the day long. How glorious are the principles of righteousness! We are full of selfishness; the devil flatters us that we are very righteous, when we are feeding on the faults of others. We can only live by worshiping our God; all must do it for themselves; none can do it for another. How mild the Savior dealt with Peter, saying, "When thou art converted, strengthen thy brethren." At another time, He said to him, "Lovest thou me?" and having received Peter's reply, He said, "Feed my sheep." If the sisters loved the Lord, let them feed the sheep, and not destroy them. How oft have wise men and women sought to dictate Brother Joseph by saying, "O, if I were Brother Joseph, I would do this and that;" but if they were in Brother Joseph's shoes they would find that men or women could not be compelled into the kingdom of God, but must be dealt with in long-suffering, and at last we shall save them. The way to keep all the Saints together, and keep the work rolling, is to wait with all long-suffering, till God shall bring such characters to justice. There should be no license for sin, but mercy should go hand in hand with reproof.
Sisters of the society, shall there be strife among you? I will not have it. You must repent, and get the love of God. Away with self-righteousness. The best measure or principle to bring the poor to repentance is to administer to their wants. The Ladies' Relief Society is not only to relieve the poor, but to save souls.
President Smith then said that he would give a lot of land to the society by deeding to the treasurer, that the society may build houses for the poor. He also said he would give a house, frame not finished, and that Brother Cahoon will move it on to the aforesaid lot, and the society can pay him by giving orders on the store; that it was a good plan to set those to work who are owing widows, and thus make an offset, &c.
Friday, 10.—Went to Brother Hibbard's with my clerk, to purchase some land.
Saturday, 11.—Presided in city council. Council resolved to publish the city charter, ordinances of the city council, and Nauvoo Legion, before the first day of next July. Also resolved that the bond given by William Marks, binding him to make a deed for the land purchased of him for a burying ground, for the use of the city, be put on record in the office for the registry of deeds in the city of Nauvoo.
Riots and mobs are multiplying in the land.
Sunday, 12.—Mostly at home. Called at the printing office for some papers.
Conditions of English Saints in Nauvoo.
Monday, 13.—Attended a general council in the lodge room to devise ways and means to furnish the poor with labor. Many of the English Saints have gathered to Nauvoo, most of whom are unacquainted with any kind of labor, except spinning, weaving, &c.; and having no factories in this place, they are troubled to know what to do. Those who have funds have more generally neglected to gather, and left the poor to build up the city and the kingdom of God in these last days.
Tuesday, 14.—Rode to the big mound on the La Harpe road, accompanied by Emma, Hiram Kimball, and Dr. Richards, and purchased a three-quarter section of land of Kimball, including the mound.
Hiram Clark Sent to England.
The Twelve—namely, President Brigham Young, Heber C. Kimball, Wilford Woodruff, John Taylor, and Willard Richards, Bishop George Miller, and Hiram Clark, of the High Priest's quorum, in council at the printing office. Voted that Hiram Clark go immediately to England, take a letter to gather means of the churches to go on his journey and take charge of the emigration in England, instead of Amos Fielding; also collect means for building the Temple, purchase goods, &c., and that letters be given him to Brother Parley P. Pratt to this effect. Voted that Brother Fielding come immediately to this place with his family after his return from England.
John C. Bennett's defense of the proceedings at Nauvoo, &c., may be seen on the 37th, 38th, and 39th pages of the Wasp.
Wednesday, 15.—Visited at different places in the city, and my farm on the prairie, accompanied by my clerk and Orrin Porter Rockwell, and supped at Hiram Kimball's.
Issued an editorial on the Gift of the Holy Ghost, as follows:—
The Gift of the Holy Ghost.
Various and conflicting are the opinions of men in regard to the gift of the Holy Ghost. Some people have been in the habit of calling every supernatural manifestation the effects of the Spirit of God, whilst there are others that think there is no manifestation connected with it at all; and that it is nothing but a mere impulse of the mind, or an inward feeling, impression, or secret testimony or evidence, which men possess, and that there is no such a thing as an outward manifestation.
It is not to be wondered at that men should be ignorant, in a great measure, of the principles of salvation, and more especially of the nature, office, power, influence, gifts, and blessings of the gift of the Holy Ghost; when we consider that the human family have been enveloped in gross darkness and ignorance for many centuries past, without revelation, or any just criterion [by which] to arrive at a knowledge of the things of God, which can only be known by the Spirit of God. Hence it not infrequently occurs, that when the Elders of this Church preach to the inhabitants of the world, that if they obey the Gospel they shall receive the gift of the Holy Ghost, that the people expect to see some wonderful manifestation, some great display of power, or some extraordinary miracle performed; and it is often the case that young members of this Church for want of better information, carry along with them their old notions of things, and sometimes fall into egregious errors. We have lately had some information concerning a few members that are in this dilemma, and for their information make a few remarks upon the subject.
We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' days; we believe that it [the gift of the Holy Ghost] is necessary to make and to organize the Priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the Holy Ghost. We believe that the holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same principle; we believe in its being a comforter and a witness bearer, that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; be believe that "no man can know that Jesus is the Christ, but by the Holy Ghost." We believe in it [this gift of the Holy Ghost] in all its fullness, and power, and greatness, and glory; but whilst we do this, we believe in it rationally, consistently, and scripturally, and not according to the wild vagaries, foolish notions and traditions of men.
The human family are very apt to run to extremes, especially in religious matters, and hence people in general, either want some miraculous display, or they will not believe in the gift of the Holy Ghost at all. If an Elder lays his hands upon a person, it is thought by many that the person must immediately rise and speak in tongues and prophesy; this idea is gathered from the circumstance of Paul laying his hands upon certain individuals who had been previously (as they stated) baptized unto John's baptism; which when he had done, they "spake in tongues and prophesied." Phillip also, when he had preached the Gospel to the inhabitants of the city of Samaria, sent for Peter and John, who when they came laid their hands upon them for the gift of the Holy Ghost; for as yet he was fallen upon none of them; and when Simon Magus saw that through the laying on of the Apostles' hands the Holy Ghost was given, he offered them money that he might possess the same power. (Acts viii.) These passages are considered by many as affording sufficient evidence for some miraculous, visible manifestation, whenever hands are laid on for the gift of the Holy Ghost.
We believe that the Holy Ghost is imparted by the laying on of hands of those in authority, and that the gift of tongues, and also the gift of prophecy are gifts of the Spirit, and are obtained through that medium; but then to say that men always prophesied and spoke in tongues when they had the imposition of hands, would be to state that which is untrue, contrary to the practice of the Apostles, and at variance with holy writ; for Paul says, "To one is given the gift of tongues, to another the gift of prophecy, and to another the gift of healing;" and again: "Do all prophesy? do all speak with tongues? do all interpret?" evidently showing that all did not possess these several gifts; but that one received one gift, and another received another gift—all did not prophesy, all did not speak in tongues, all did not work miracles; but all did receive the gift of the Holy Ghost; sometimes they spake in tongues and prophesied in the Apostles' days, and sometimes they did not. The same is the case with us also in our administrations, while more frequently there is no manifestation at all; that is visible to the surrounding multitude; this will appear plain when we consult the writings of the Apostles, and notice their proceedings in relation to this matter. Paul, in 1st Cor. xii, says, "Now concerning spiritual gifts, brethren, I would not have you ignorant;" it is evident from this, that some of them were ignorant in relation to these matters, or they would not need instruction.
Again, in chapter xiv, he says, "Follow after charity and desire spiritual gifts, but rather that ye may prophesy." It is very evident from these Scriptures that many of them had not spiritual gifts, for if they had spiritual gifts where was the necessity of Paul telling them to follow after them, and it is as evident that they did not all receive those gifts by the imposition of the hands; for they as a Church had been baptized and confirmed by the laying on of hands—and yet to a Church of this kind, under the immediate inspection and superintendency of the Apostles, it was necessary for Paul to say, "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy," evidently showing that those gifts were in the Church, but not enjoyed by all in their outward manifestations.
But suppose the gifts of the Spirit were immediately, upon the imposition of hands, enjoyed by all, in all their fullness and power; the skeptic would still be as far from receiving any testimony except upon a mere casualty as before, for all the gifts of the Spirit are not visible to the natural vision, or understanding of man; indeed very few of them are. We read that "Christ ascended into heaven and gave gifts unto men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." (Eph. iv).
The Church is a compact body composed of different members, and is strictly analogous to the human system, and Paul, after speaking of the different gifts, says, "Now ye are the body of Christ and members in particular; and God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all Teachers? Are all workers of miracles? Do all speak with tongues? Do all interpret? It is evident that they do not; yet are they all members of one body. All members of the natural body are not the eye, the ear, the head or the hand—yet the eye cannot say to the ear I have no need of thee, nor the head to the foot, I have no need of thee; they are all so many component parts in the perfect machine—the one body; and if one member suffer, the whole of the members suffer with it: and if one member rejoice, all the rest are honored with it.
These, then, are all gifts; they come from God; they are of God; they are all the gifts of the Holy Ghost; they are what Christ ascended into heaven to impart; and yet how few of them could be known by the generality of men. Peter and John were Apostles, yet the Jewish court scourged them as impostors. Paul was both an Apostle and Prophet, yet they stoned him and put him into prison. The people knew nothing about it, although he had in his possession the gift of the Holy Ghost. Our Savior was "anointed with the oil of gladness above his fellows," yet so far from the people knowing Him, they said He was Beelzebub, and crucified Him as an impostor. Who could point out a Pastor, a Teacher, or an Evangelist by their appearance, yet had they the gift of the Holy Ghost?
But to come to the other members of the Church, and examine the gifts as spoken of by Paul, and we shall find that the world can in general know nothing about them, and that there is but one or two that could be immediately known, if they were all poured out immediately upon the imposition of hands. In I. Cor. xii., Paul says, "There are diversities of gifts yet the same spirit, and there are differences of administrations but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestations of the Spirit is given unto every man to profit withal. For to one is given, by the Spirit, the word of wisdom, to another, the word of knowledge by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self same spirit, dividing to each man severally as he will."
There are several gifts mentioned here, yet which of them all could be known by an observer at the imposition of hands? The word of wisdom, and the word of knowledge, are as much gifts as any other, yet if a person possessed both of these gifts, or received them by the imposition of hands, who would know it? Another might receive the gift of faith, and they would be as ignorant of it. Or suppose a man had the gift of healing or power to work miracles, that would not then be known; it would require time and circumstances to call these gifts into operation. Suppose a man had the discerning of spirits, who would be the wiser for it? Or if he had the interpretation of tongues, unless someone spoke in an unknown tongue, he of course would have to be silent; there are only two gifts that could be made visible—the gift of tongues and the gift of prophecy. These are things that are the most talked about, and yet if a person spoke in an unknown tongue, according to Paul's testimony, he would be a barbarian to those present. They would say that it was gibberish; and if he prophesied they would call it nonsense. The gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after.
So that according to the testimony of Scripture and the manifestations of the Spirit in ancient days, very little could be known about it by the surrounding multitude, except on some extraordinary occasion, as on the day of Pentecost.
The greatest, the best, and the most useful gifts would be known nothing about by an observer. It is true that a man might prophesy, which is a great gift, and one that Paul told the people—the Church—to seek after and to covet, rather than to speak in tongues; but what does the world know about prophesying? Paul says that it "serveth only to those that believe." But does not the Scriptures say that they spake in tongues and prophesied? Yes; but who is it that writes these Scriptures? Not the men of the world or mere casual observers, but the Apostles—men who knew one gift from another, and of course were capable of writing about it; if we had the testimony of the Scribes and Pharisees concerning the outpouring of the Spirit on the day of Pentecost, they would have told us that it was no gift, but that the people were "drunken with new wine," and we shall finally have to come to the same conclusion that Paul did—"No man knows the things of God but by the Spirit of God;" for with the great revelations of Paul when he was caught up into the third heaven and saw things that were not lawful to utter, no man was apprised of it until he mentioned it himself fourteen years after; and when John had the curtains of heaven withdrawn, and by vision looked through the dark vista of future ages, and contemplated events that should transpire throughout every subsequent period of time, until the final winding up scene—while he gazed upon the glories of the eternal world, saw an innumerable company of angels and heard the voice of God—it was in the Spirit, on the Lord's day, unnoticed and unobserved by the world.
The manifestations of the gift of the Holy Ghost, the ministering of angels, or the development of the power, majesty or glory of God were very seldom manifested publicly, and that generally to the people of God, as to the Israelites; but most generally when angels have come, or God has revealed Himself, it has been to individuals in private, in their chamber; in the wilderness or fields, and that generally without noise or tumult. The angel delivered Peter out of prison in the dead of night; came to Paul unobserved by the rest of the crew; appeared to Mary and Elizabeth without the knowledge of others; spoke to John the Baptist whilst the people around were ignorant of it.
When Elisha saw the chariots of Israel and the horsemen thereof, it was unknown to others. When the Lord appeared to Abraham it was at his tent door; when the angels went to Lot, no person knew them but himself, which was the case probably with Abraham and his wife; when the Lord appeared to Moses, it was in the burning bush, in the tabernacle, or in the mountain top; when Elijah was taken in a chariot of fire, it was unobserved by the world; and when he was in a cleft of a rock, there was loud thunder, but the Lord was not in the thunder; there was an earthquake, but the Lord was not in the earthquake; and then there was a still small voice, which was the voice of the Lord, saying, "What doest thou hear, Elijah?"
The Lord cannot always be known by the thunder of His voice, by the display of His glory or by the manifestation of His power; and those that are the most anxious to see these things, are the least prepared to meet them, and were the Lord to manifest His power as He did to the children of Israel, such characters would be the first to say, "Let not the Lord speak any more, lest we His people die."
We would say to the brethren, seek to know God in your closets, call upon him in the fields. Follow the directions of the Book of Mormon, and pray over, and for your families, your cattle, your flocks, your herds, your corn, and all things that you possess; ask the blessing of God upon all your labors, and everything that you engage in. Be virtuous and pure; be men of integrity and truth; keep the commandments of God; and then you will be able more perfectly to understand the difference between right and wrong—between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day.
Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse instead of a blessing. We may some future time enter more fully into this subject, but shall let this suffice for the present.
Thursday, 16.—The following notice was published by the Nauvoo [Masonic] lodge:
NOTICE.
To all whom it may concern, greeting:—Whereas, John Cook Bennett, in the organization of the Nauvoo Lodge, under dispensation palmed himself upon the fraternity as a regular mason, in good standing: and satisfactory testimony having been produced before said lodge, that he, said Bennett, was an expelled mason, we therefore publish to all the masonic world the above facts that he, the said Bennett, may not impose himself again upon the fraternity of masons. All editors who are friendly to the fraternity of free and accepted ancient York masons will please insert the above.
GEORGE MILLER,
Master of Nauvoo Lodge under Dispensation.
The British forces captured the Chinese fortifications on the Yang-tse-Kiang river with 364 pieces of artillery.
Friday 17.—
Defense of the Saints in Nauvoo by William Law.
What have the Mormons done to Illinois? is the question which I have frequently asked of those who are busy with the tongue of slander in calumniating the Latter-day Saints, but as yet I have found none who are willing to answer me honestly or correctly. Perhaps many judge from rumor, not having investigated the matter for themselves. I have, therefore, thought it might be well to lay before the public some facts in relation to the case, believing that there is a respectable portion of the community, who, after having received correct information, will frown with indignation upon the conduct of those who are endeavoring to raise a persecution against our people.
In the first place, we would say, that where a crime is committed there is a law broken, for if no law has been violated, there cannot have been a crime committed; if, then, our people have broken the law is there not power in those laws to vindicate themselves, or to redress the wrongs of those who are injured? We say there is; neither would we cast any aspersion upon the characters of the administrators of the laws, as though they were not vigilant in the discharge of their duty; we believe, with very few exceptions, they have been vigilant.
With these facts before us, there is then no difficulty in obtaining correct information as to the amount of crime committed by the Mormons throughout the state. You have only to refer to the various dockets kept by the administrators of law, from the highest court to the lowest, throughout the length and breadth of the land, and there you will find recorded the crimes of the Mormons, if it so be that they have committed any.
We say their faults are few compared to the population. Where is there a record of murder committed by any of our people? None in the State. Where is there a record against any of our people for a penitentiary crime?—Not in the State. Where is there a record of fine or county imprisonment (for any breach of law) against any of the Latter-day Saints? I know of none in the State. If, then, they have broken no law, they consequently have taken away no man's rights—they have infringed upon no man's liberties.
We have been three years in this State, and have not asked for any county or state office. Laws have been administered by those not of our persuasion; administered rigorously, even against the appearance of crime, and yet there has been no conviction of which I have heard. Where is there another community in any state, against none of whom there is a record of conviction for crime in any court during the space of three years? And yet there are those who cry out "Treason! murder! bigamy! burglary! arson!" and everything that is evil, without being able to refer to a single case that has ever been proved against the Mormons.
This, then, must be the "head and front of our offending," that by industry in both spiritual and temporal things, we are becoming a great and numerous people; we convert our thousands and tens of thousands yearly to the light of truth—to the glorious liberty of the Gospel of Christ; we bring thousands from foreign lands, from under the yoke of oppression and the iron hand of poverty, and we place them in a situation where they can sustain themselves, which is the highest act of charity toward the poor. We dry the widow's tear, we fill the orphan's hand with bread, and clothe the naked; we teach them principles of morality and righteousness, and they rejoice in the God of Abraham and in the Holy One of Israel, and are happy.
Thus it is with the honest in heart: but when the wicked creep in amongst us for evil, to trample upon the most holy and virtuous precepts, and find our moral and religious laws too strict for them, they cry out, "Delusion, false prophets, speculation, oppression, illegal ordinances, usurpation of power, treason against the government, &c. You must have your charters taken away; you have dared to pass an ordinance against fornicators and adulterers; you have forbidden the vending of spirituous liquors within your city; you have passed an ordinance against vagrants and disorderly persons; with many other high-handed acts! You even threaten to vote at the next election, and may be, (at least we fear) you will send a member to the legislature; none of which doings we, the good mobocrats and anti-Mormon politicians (and some priests as well) are willing to bear."
This is the cry of the base and the vile, the priest and the speculator, but the noble, the high-minded, the patriotic and the virtuous breathe no such sentiment; neither will those who feel an interest in the welfare of the state, for who does not know that to increase the population ten thousand a year with the most industrious people in the world, to pay thousands of dollars of taxes, to bring into the state immense sums of gold and silver, from all countries; to establish the greatest manufacturing city in America (which Nauvoo will be in a few years,) and to create the best produce market in the west,—is for the good and prosperity of the community at large, and of the state of Illinois in particular. As to the city ordinances we have passed all such as we deemed necessary for the peace, welfare and happiness of the inhabitants, whether Jew or Greek, Mohammedan, Roman Catholic, Latter-day Saint or any other; that they all worship God according to their own conscience, and enjoy the rights of American freemen.
WILLIAM LAW.
Nauvoo, June 17, 1842.
The Prophet's Confirmation of Wm. Law's Defense of the Saints.
The above are plain matters of fact, that every one may become acquainted with by reference to the county and state records. We might add that in regard to moral principles, there is no city either in this state, or in the United States that can compare with the city of Nauvoo. You may live in our city for a month, and not hear an oath sworn; you may be here as long and not see one person intoxicated. So notorious are we for sobriety, that at the time the Washington convention passed through our city a meeting was called for them, but they expressed themselves at a loss what to say, as there were no drunkards to speak to.
Saturday, 18.—The following brief extract is from the journal of Elder Wilford Woodruff:
Minutes of a Public Meeting in Nauvoo.
The citizens of Nauvoo, both male and female, assembled near the Temple for a general meeting; many thousands were assembled. Joseph the Seer arose and spoke his mind in great plainness concerning the iniquity, hypocrisy, wickedness and corruption of General John Cook Bennett. He also prophesied in the name of the Lord, concerning the merchants in the city, that if they and the rich did not open their hearts and contribute to the poor, they would be cursed by the hand of God, and be cut off from the land of the living.
The main part of the day was taken up upon the business of the Agricultural and Manufacturing Society. Arrangements were entered into to commence operations immediately, under the charter granted by the legislature.
Also Joseph commanded the Twelve to organize the Church more according to the law of God; that is to require of those that come in to be settled according to their counsel, and also to appoint a committee to wait upon all who arrive, make them welcome and counsel them what to do. Brigham Young, Heber C. Kimball, George A. Smith and Hyrum Smith were the committee appointed to wait upon emigrants and settle them.
Tuesday, 21.—I attended a large assembly of the Saints, at the stand near the Temple, and addressed them on the subject of agriculture, manufacture, and trade, and was followed by the Twelve and others on the same subject.
Wednesday, 22.—There was a special session of the city council held, when was passed "an ordinance repealing all ordinances and resolutions relative to the changing of the names of streets" in the city of Nauvoo.
Thursday, 23.—I published the following:
An Address to the Church of Jesus Christ of Latter-day Saints and to all the Honorable Part of the Community.
It becomes my duty to lay before the Church of Jesus Christ of Latter-day Saints and the public generally, some important facts relative to the conduct and character of Dr. John C. Bennett, who has lately been expelled from the aforesaid Church and the honorable part of the community may be aware of his proceedings, and be ready to treat him, and regard him as he ought to be regarded, viz., as an impostor and base adulterer.
It is a matter of notoriety that the said Dr. John C. Bennett became favorable to the doctrines taught by the Elders of the Church of Jesus Christ of Latter-day Saints, and located himself in the city of Nauvoo, about the month of August, 1840, and soon after joined the Church. Soon after it was known that he had become a member of said Church, a communication was received at Nauvoo from a person of respectable character and residing in the vicinity where Bennett had lived. This letter cautioned us against him, setting forth that he was a very mean man, and had a wife and two or three children in McConnellsvill, Morgan county, Ohio; but knowing that it is no uncommon thing for good men to be evil spoken against, the above letter was kept quiet, but held in reserve.
He had not been long in Nauvoo before he began to keep company with a young lady, one of our citizens; and she, being ignorant of his having a wife living, gave way to his addresses, and became confident from his behavior towards her, that he intended to marry her and this he gave her to understand he would do. I, seeing the folly of such an acquaintance, persuaded him to desist, and on account of his continuing his course, finally threatened to expose him if he did not desist. This, to outward appearance, had the desired effect, and the acquaintance between them was broken off.
But, like one of the most abominable and depraved beings which could possibly exist, he only broke off his publicly wicked actions to sink deeper into iniquity and hypocrisy. When he saw that I would not submit to any such conduct, he went to some of the females in the city who knew nothing of him but as an honorable man, and began to teach them that promiscuous intercourse between the sexes was a doctrine believed in by the Latter-day Saints, and that there was no harm in it, but this failing, he had recourse to a more influential and desperately wicked course, and that was to persuade them that myself and others of the authorities of the Church, not only sanctioned but practiced the same wicked acts, and when asked why I publicly preached so much against it, said that it was because of the prejudice of the public, and that it would cause trouble in my own house. He was well aware of the consequence of such wilful and base falsehoods, if they should come to my knowledge, and consequently endeavored to persuade his dupes to keep it a matter of secrecy, persuading them there would be no harm if they did not make it known. This proceeding on his part answered the desired end; he accomplished his wicked purposes; he seduced an innocent female by his lying, and subjected her character to public disgrace, should it ever be known.
But his depraved heart would not suffer him to stop here. Not being contented with having disgraced one female, he made an attempt upon others; and by the same plausible tale overcame them also, evidently not caring whose character was ruined, so that his wicked, lustful appetites might be gratified.
Some time, about the early part of July, 1841, I received a letter from Elders Hyrum Smith and William Law, who were then in Pittsburgh, Pennsylvania. This letter was dated June 15th, and contained the particulars of a conversation betwixt them and a respectable gentleman from the neighborhood where Bennett's wife and children resided. He stated to them that it was a fact that Bennett had a wife and children living, and that she had left him because of his ill treatment toward her. This letter was read to Bennett, which he did not attempt to deny, but candidly acknowledged the fact.
Soon after this information reached our ears, Dr. Bennett made an attempt at suicide by taking poison, but he being discovered before it took effect, and the proper antidote being administered, he recovered; but he very much resisted when an attempt was made to save him. The public impression was that he was so much ashamed of his base and wicked conduct, that he had recourse to the above deed to escape the censures of an indignant community.
It might have been supposed that these circumstances, transpiring in the manner they did, would have produced a thorough reformation in his conduct; but, alas! like a being totally destitute of common decency, and without any government over his passions, he was soon busily engaged in the same wicked career, and continued until a knowledge of the same reached my ears. I immediately charged him with it, and he admitted that it was true; but in order to put a stop to all such proceedings for the future, I publicly proclaimed against it, and had those females notified to appear before the proper officers, that the whole subject might be investigated and thoroughly exposed.
During the course of investigation, the foregoing facts were proved by credible witnesses, and were sworn and subscribed to before an alderman of the city, on the 15th ultimo. The documents containing the evidence are now in my possession.
We also ascertained by the above investigation that others had been led by his conduct to pursue the same adulterous practice, and in order to accomplish their detestable designs made use of the same language insinuated by Bennett, with this difference, that they did not hear me say anything of the kind, but Bennett was one of the heads of the Church, and he had informed them that such was the fact and they credited his testimony.
The public will perceive the aggravating nature of this case, and will see the propriety of this exposure. Had he only been guilty of adultery, that was sufficient to stamp disgrace upon him, because he is a man of better information, and has been held high in the estimation of many. But, when it is considered that his mind was so intent upon his cruel and abominable deeds, and his own reputation not being sufficient to enable him to do it, he must needs make use of my name in order to effect his purposes, an enlightened public will not be astonished at the course I have pursued.
In order that it may be distinctly understood that he willfully and knowingly lied in the above insinuations, I will lay before my readers an affidavit taken before an alderman of the city, after I had charged him with these things:—
State of Illinois,
City of Nauvoo.
Personally appeared before me, Daniel H. Wells, an alderman of said city of Nauvoo, John C. Bennett, who being duly sworn according to law, deposeth and saith,—that he never was taught anything in the least contrary to the strictest principles of the Gospel, or of virtue, or of the laws of God or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by Joseph Smith, and that he never knew the said Smith to countenance any improper conduct whatever, either in public or private; and that he never did teach me in private that an illegal, illicit intercourse with females was, under any circumstances justifiable, and that I never knew him so to teach others.
JOHN C. BENNETT.
Sworn to, and subscribed before me, this 17th day of May, A. D. 1842.
DANIEL H. WELLS, Alderman.
The following conversation took place in the City Council, and was elicited in consequence of its being reported that the doctor had stated that I had acted in an indecorous manner, and given countenance to vices practiced by the doctor and others:—
Dr. John C. Bennett, ex-mayor, was then called upon by the mayor to state if he knew aught against him [i.e., Joseph Smith], when Mr. Bennett replied: I know what I am about, and the heads of the Church know what they are about, I expect. I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women, is a liar in the face of God; those who have said it are damned liars; they are infernal liars. He never, either in public or private, gave me any such authority or license, and any person who states it, is a scoundrel and a liar. I have heard it said that I would become a second Avard by withdrawing from the Church, and that I was at variance with the heads, and would use an influence against them, because I resigned the office of mayor; this is false. I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored to full confidence and fellowship, and my former standing in the Church; and that my conduct may be such as to warrant my restoration; and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or a true man.
Joseph Smith then asked: "Will you please state definitely whether you know anything against my character either in public or private?"
General Bennett answered: "I do not; in all my intercourse with General Smith, in public and in private, he has been strictly virtuous."
WILSON LAW,
HIRAM KIMBALL,
BRIGHAM YOUNG,
WILLARD RICHARDS,
HEBER C. KIMBALL,
WILFORD WOODRUFF,
GEO. A. SMITH,
NEWEL K. WHITNEY,
ORSON SPENCER,
JOHN TAYLOR,
JOHN P. GREENE,
GUSTAVE HILLS,
GEORGE W. HARRIS,
JAMES SLOAN, City Recorder.
May 19, 1842.
After I had done all in my power to persuade him to amend his conduct, and these facts were fully established (not only by testimony, but by his own confessions) he having acknowledged that they were true, and seeing no prospects of any satisfaction from his future life, the hand of fellowship was withdrawn from him as a member of the Church by the officers; but on account of his earnest requesting that we would not publish him to the world, we concluded not to do so at that time, but would let the matter rest until we saw the effect of what we had already done.
It appears evident that as soon as he perceived that he could no longer maintain his standing as a member of the Church, nor his respectability as a citizen, he came to the conclusion to leave the place, which he has done, and that very abruptly; and had he done so quietly, and not attempted to deceive the people around him, his case would not have excited the indignation of the citizens so much as his real conduct has done. In order to make his case look plausible, he has reported that he had withdrawn from the Church because we were not worthy of his society; thus, instead of manifesting a spirit of repentance, he has to the last proved himself to be unworthy the confidence or regard of any upright person, by lying to deceive the innocent, and committing adultery in the most abominable and degraded manner.
We are credibly informed that he has colleagued with some of our former wicked persecutors, the Missourians, and has threatened destruction upon us; but we should naturally suppose that he would be so much ashamed of himself at the injury he has already done to those who never injured him, but befriended him in every possible manner, that he could never dare to lift up his head before an enlightened public with the design either to misrepresent or persecute; but be that as it may, we neither dread him nor his influence, but this much we believe, that unless he is determined to fill up the measure of his iniquity, and bring sudden destruction upon himself from the hand of the Almighty, he will be silent, and never more attempt to injure those concerning whom he has testified upon oath he knows nothing but that which is good and virtuous.
Thus I have laid before the Church of Latter-day Saints, and before the public, the character and conduct of a man who has stood high in the estimation of many; but from the foregoing facts, it will be seen that he is not entitled to any credit, but rather to be stamped with indignity and disgrace so far as he may be known. What I have stated, I am prepared to prove, having all the documents concerning the matter in my possession, but I think that to say further is unnecessary, as the subject is so plain that no one can mistake the true nature of the case.
I remain, yours respectfully,
JOSEPH SMITH.
Nauvoo, June 23, 1842.
I have been engaged in domestic affairs and counseling the brethren the last week.
I addressed the following letter to Richmond, Massachusetts:
The Prophet's Letter to Jennetta Richards.
NAUVOO, June 23, 1842.
SISTER JENNETTA RICHARDS:—Agreeable to your request in the midst of the bustle and business of the day, and the care of all the churches both at home and abroad, I now embrace a moment to address a few words to you, thinking peradventure it may be a consolation to you to know that you, too, are remembered by me, as well as all the Saints.
My heart's desire and prayer to God is all the day long for all the Saints, and in an especial and particular manner for those whom He hath chosen and anointed to bear the heaviest burthens in the heat of the day, among which number is your husband received—a man in whom I have the most implicit confidence and trust. You say I have got him; so I have, in the which I rejoice, for he has done me a great good, and taken a great burthen off my shoulders since his arrival in Nauvoo. Never did I have a greater intimacy with any man than with him. May the blessings of Elijah crown his head for ever and ever. We are about to send him in a few days after his dear family; he shall have our prayers fervently for his safe arrival in their embraces; and may God speed his journey, and return him quickly to our society; and I want you, beloved sister, to be a general in this matter, in helping him along, which I know you will. He will be able to teach you many things which you never have heard; you may have implicit confidence in the same.
I have heard much about you by the Twelve, and in consequence of the great friendship that exists between your husband and me, and the information they all have given me of your virtue and strong attachment to the truth of the work of God in the last days, I have formed a very strong brotherly friendship and attachment for you in the bonds of the Gospel. Although I never saw you, I shall be exceedingly glad to see you face to face, and be able to administer in the name of the Lord, some of the words of life to your consolation, and I hope that you may be kept steadfast in the faith, even unto the end.
I want you should give my love and tender regard to Brother Richards' family, and those who are friendly enough to me to inquire after me in that region of the country, not having but very little time to apportion to any one, and having stolen this opportunity, I therefore subscribe myself, in haste, your most obedient brother in the fullness of the Gospel,
JOSEPH SMITH.
P.S.—Brother Richards having been with me for a long time, can give you any information which you need, and will tell you all about me. I shall be very anxious for his return; he is a great prop to me in my labors.
J. S.
The Afghan war has cost great Britain $15,000,000 per annum since its commencement.
Friday, 24.—Called St. John's day. I rode in Masonic procession to the grove where a large assembly of masons and others listened to an address from President Rigdon. Dined at the Masonic Hall Hotel, kept by Brother Alexander Mills.
Wrote Governor Carlin as follows:
The Prophet's Letter to Governor Carlin on John C. Bennett Affairs.
NAUVOO, June 24, 1842.
Thomas Carlin, Governor of the State of Illinois:
DEAR SIR:—It becomes my duty to lay before you some facts relative to the conduct of our major-general, John C. Bennett, which have been proven beyond the possibility of a dispute, and which he himself has admitted to be true in my presence.
It is evident that his general character is that of an adulterer of the worst kind, and although he has a wife and children living, circumstances which have transpired in Nauvoo, have proven to a demonstration that he cares not whose character is disgraced, whose honor is destroyed, nor who suffers, so that his lustful appetite may be gratified; and further, he cares not how many or how abominable the falsehoods he has to make use of to accomplish his wicked purposes, even should it be that he brings disgrace upon a whole community.
Some time ago it having been reported to me that some of the most aggravated cases of adultery had been committed upon some previously respectable females in our city, I took proper methods to ascertain the truth of the report, and was soon enabled to bring sufficient witnesses before proper authority to establish the following facts:
More than twenty months ago Bennett went to a lady in the city and began to teach her that promiscuous intercourse between the sexes was lawful and no harm in it, and requested the privilege of gratifying his passions; but she refused in the strongest terms, saying that it was very wrong to do so, and it would bring a disgrace on the Church.
Finding this argument ineffectual, he told her that men in higher standing in the Church than himself not only sanctioned, but practiced the same deeds; and in order to finish the controversy, said and affirmed that I both taught and acted in the same manner, but publicly proclaimed against in consequence of the prejudice of the people, and for fear of trouble in my own house. By this means he accomplished his designs; he seduced a respectable female with lying, and subjected her to public infamy and disgrace.
Not contented with what he had already done, he made the attempt on others, and by using the same language, seduced them also.
About the early part of July, 1841, I received a letter from Pittsburg, Pennsylvania; in it was contained information setting forth that said Bennett had a wife and two or three children then living. This I read to him, and he acknowledged it was true.
A very short time after this, he attempted to destroy himself by taking poison; but being discovered before it had taken sufficient effect, and proper antidotes being administered, he recovered.
The impression made upon the minds of the public by this event, was that he was so ashamed of his base conduct, that he took this course to escape the censure of a justly indignant community. It might have been supposed that after this he would have broken off his adulterous proceedings; but to the contrary, the public consternation had scarcely ceased, before he was again deeply involved in the same wicked proceedings and continued until a knowledge of the fact reached my ears. I immediately charged him with the whole circumstance, and he candidly acknowledged the truth of the whole.
The foregoing facts were established on oath before an alderman of the city; the affidavits are now in my possession.
In order that the truth might be fully established, I asked Bennett to testify before an alderman, whether I had given him any cause for such aggravating conduct. He testified that I never taught him that illicit intercourse with females was under any circumstances justifiable, neither did he ever hear me teach anything but the strictest principles of righteousness and virtue. This affidavit is also in my possession. I have also a similar affidavit taken before the City Council, and signed by the members of the Council.
After these things transpired, and finding that I should resist all such wicked conduct, and knowing that he could no longer maintain himself as a respectable citizen, he has seen fit to leave Nauvoo, and that very abruptly.
I have been credibly informed that he is colleaguing with some of our former cruel persecutors, the Missourians, and that he is threatening destruction upon us; and under these circumstance I consider it my duty to give you information on the subject, that a knowledge of his proceedings may be before you in due season.
It can be proven by hundreds of witnesses that he is one of the basest of liars, and that his whole routine of proceedings, while among us, has been of the basest kind.
He also stated that he had resigned his commission as major-general to the Governor, whether this be true or not, I have no knowledge. I wish to be informed on the subject, that we may know how to act in regard to the Legion.
A short time ago, I was told by a friend of mine (not a member of the Church) that some of the Missourians were conspiring to come up to Nauvoo and kidnap me, and not doubting but that it might be true, I consulted with General Bennett upon the most proper course to be pursued. We concluded to write to you on the subject, and I requested him to do so. I understand he has written to you, but I know not in what manner, and I should be very much pleased if you would write to me on receipt of this, giving me the contents of his communication.
I have also heard that you have entertained of late very unfavorable feelings towards us as a people, and especially so with regard to myself, and that you have said that I ought to be shot, &c. If this be true, I should be pleased to know from yourself the reason of such hostile feelings, for I know of no cause which can possibly exist that might produce such feelings in your breast.
It is rumored, and strong evidence exists, that Dr. Bennett and David and Edward Kilbourn have posted bills in Galena, calling upon the people to hold meetings, and have themselves in readiness at a moment's warning to be assembled and come here and mob us out of the place, and try to kidnap me; we know not as to the truth of this report, but we have conversed with some transient persons who had the report from a gentleman who lately came from there, and had seen those hand bills posted in Galena.
In case of any mob coming upon us, I wish to be informed by the Governor what will be the best course for us to pursue, and how he wishes us to act in regard to this matter.
JOSEPH SMITH.
Lieutenant-General Nauvoo Legion.
There was a severe shock of an earthquake at Antigua.
Saturday, 25.—Transacted business with Brother Hunter, and Mr. Babbitt, and sat for a drawing of my profile to be placed on a lithograph of the map of the city of Nauvoo.
The Work of Stephens and Catherwood.
Messrs. Stephens and Catherwood have succeeded in collecting in the interior of America a large amount of relics of the Nephites, or the ancient inhabitants of America treated of in the Book of Mormon, which relics have recently been landed in New York.
Sunday, 26.—President Young preached on the law of consecration, and union of action in building up the city and providing labor and food for the poor.
Council meetings at the Prophet's Home.
I attended meeting and council at my house at six o'clock p. m.; present Hyrum Smith, George Miller, Newel K. Whitney, William Marks, Brigham Young, Heber C. Kimball, and Willard Richards, to take into consideration the situation of the Pine country, and lumbering business, and other subjects of importance to the Church; after consultation thereon the brethren united in solemn prayer that God would make known His will concerning the Pine country, and that He would deliver His anointed, His people, from all the evil designs of Governor Boggs, and the powers of the state of Missouri, and of Governor Carlin and the authorities of Illinois, and of all Presidents, Governors, Judges, Legislators, and all in authority, and of John C. Bennett, and all mobs and evil designing persons, so that His people might continue in peace and build up the city of Nauvoo, and that His chosen might be blessed and live to man's appointed age, and that their households, and the household of faith might continually be blest with the fostering care of heaven, and enjoy the good things of the earth abundantly. Adjourned to Monday evening.
Monday, 27.—Transacted a variety of business. Borrowed money of Brothers Woolley, Spencer, &c., and paid Hiram Kimball for the mound.
When the council assembled in the evening, Brothers Hunter, Ivins, Woolley, Pierce and others being present, the adjourned council was postponed till Tuesday evening, and I proceeded to lecture at length on the importance of uniting the means of the brethren for the purpose of establishing manufactories of all kinds, furnishing labor for the poor, &c. Brothers Hunter and Woolley offered their goods towards a general fund, and good feelings were generally manifested.
This morning little Frederick G. W. Smith told his dream to all the house, that "the Missourians had got their heads knocked off."
Tuesday, 28.—Paid Brothers Woolley and Spencer. Brother Hunter's goods were received at the store, and Brother Robins consecrated his goods and money to the general fund.
The adjourned council of Sunday evening met in my upper room, and were agreed that a reinforcement go immediately to the Pine country, led by Brother Ezra Chase. The council dispersed after uniting in solemn prayer to God for a blessing on themselves and families, and the Church in general, and for the building up of the Temple and Nauvoo House and city; for deliverance from their enemies, and the spread of the work of righteousness: and that Brother Richards (who was expected to go East tomorrow for his family) might have a prosperous journey, have power over the winds and elements, and all opposition and dangers, his life and health be preserved, and be speedily returned to this place with his family, that their lives and health might be preserved, and that they might come up in peace to this place, and that Brother Richards might be prospered according to the desire of his heart, in all things in relation to his household, and the Church, and that the Spirit of God might rest upon him continually, so that he may act according to the wisdom of heaven.
Previous to the council, in company with Bishop Miller, I visited Elder Rigdon and his family, and had much conversation about John C. Bennett, and others, much unpleasant feeling was manifested by Elder Rigdon's family, who were confounded and put to silence by the truth.
George Miller's Letter to Governor Reynolds of Missouri.
To his Excellency Governor Reynolds, of Missouri.
DEAR SIR:—You will permit me to ask you to peruse this letter and the accompanying newspaper, relative to the character and conduct of John Cook Bennett, who associated himself with our religious community nearly two years ago, he being a man of respectable talents and moderately good literary attainments.
In the judicial organization of our city under the charter granted by the legislature of Illinois, said Bennett was elected mayor; and continued to hold said office of mayor until within the last two months or less. He having learned that he could no longer maintain a standing as an honorable man in our society, he tendered his resignation, which was accepted.
The object of this communication is, therefore, to inform you of the true character of said John C. Bennett, that he may not injure the innocent by gaining credence with you, or those over whom your Excellency is placed to govern.
We have learned from respectable sources that John Cook Bennett has entered into a conspiracy with some of the citizens of your state, to bring a mob upon us, and thereby disturb our peaceful vocations of life, and destroy and drive us from our homes and firesides.
Believing that your Excellency cannot be influenced by the popular prejudice, almost everywhere entertained against us, on account of our peculiar tenets, I am the more free to write to you without reserve, knowing that the high-toned and honorable men of the earth will not be easily carried away by popular opinion or vulgar prejudice; but will always be found on the side of the law-abiding portion of the community, and will suppress, so far as in them lies, every movement that tends to abridge the rights, or mar the peace and happiness of any portion of the citizens of the common country.
I have resided in this city nearly three years, and have attached myself to the Church of Jesus Christ of Latter-day Saints, soon after their location here; and have had a good opportunity of learning the feelings of the leading members of the said Church in regard to the citizens of Missouri which are of the most friendly nature, ever desiring to live in peace and cultivate friendship with all the citizens of your state, as also all the states, and all mankind generally; it being a principle of our faith to cultivate friendship and live in peace with all mankind; and if Dr. John Cook Bennett, or any other person, may conspire with citizens of your state to bring upon us mob violence, we confide in you as one who will under all circumstances, interpose the strong arm of the law in the suppression of conspiracy or mobs, or any other violation of law. As citizens of the United States we claim the protection of the several states and the United States in all our constitutional rights; and having learned something of your character, we, the more confidently, expect your protection against all lawless aggressions by any of the citizens of your state.
Whatever may be reported concerning us, we assure your Excellency that our feelings are, as I have before stated, of the most friendly nature, and should Bennett or any other person report anything contrary, your Excellency need pay no attention to it; for it is not the truth, and is only designed by wicked men to cause the overthrow of the innocent.
Should any report have already reached your ears, I would esteem it as a great favor, if you would give me information of the same by letter immediately on receipt of this.
I am, yours respectfully,
GEORGE MILLER.
CHAPTER III.
CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN—ANENT JOHN C. BENNETT'S CHARACTER—PHRENOLOGICAL CHARTS OF THE PROPHET ET AL.—THE GOVERNMENT OF GOD.
Wednesday, 29.—I held a long conversation with Francis M. Higbee. Francis found fault with being exposed, but I told him I spoke of him in self defense. Francis was, or appeared, humble, and promised to reform.
Heard the recorder read in the Law of the Lord; paid taxes; rode out in the city on business, with Brigham Young.
My clerk, Willard Richards, being about to leave me for a season, committed the business of my office to Elder William Clayton, who had been engaged with him for a few weeks past.
Thursday, 30.—In the forenoon, spent some time with C. A. Warren, Esq., from Quincy, and others, in the private office, and in the afternoon was in the court martial, giving testimony concerning John C. Bennett, who was cashiered.
Letter of Governor Thomas Carlin to Joseph Smith—Anent John C. Bennett.
QUINCY, June 30, 1842.
DEAR SIR:—I received by the last mail, your letter of the 24th instant, in which you have thought proper to give me a statement of charges against the conduct and character of General John C. Bennett; I can say that I regret that any individual should so far disregard his obligations to his God, and to his fellow man, as to condescend to the commission of the crimes alleged in your letter to have been perpetrated by General Bennett. It is, however, in accordance with representations of his character, made to me more than two years since, and which I then felt constrained to believe were true, since which time I have desired to have as little intercourse with him as possible. No resignation of his commission as major-general of the Nauvoo Legion has reached me.
Some weeks since I read a short note from him, stating that you had reason to believe that a conspiracy is getting up in the state of Missouri, for the purpose of mobbing the Mormons at Nauvoo, and kidnapping you, and take you to that state, and requested to be informed in case of such mob, whether you would be protected by the authorities of this state, etc. To which I replied; that as all men were held amenable to the laws, so in like manner the rights of all would be protected, and the dignity of the state maintained, to the letter of the constitution and laws. The above is, in substance, the contents of his note to me, and my reply to him, having destroyed his letter, as I considered it of no use, should it be retained.
You state that you have heard that I have of late entertained unfavorable feelings towards you (the Mormons) as a people, and especially so with regards to yourself, &c., &c. If this should be true, you would be pleased to know from me the reasons of such hostile feelings.
In reply, I can in truth say that I do not entertain or cherish hostile or revengeful feelings towards any man or set of men on earth; but that I may have used strong expressions in reference to yourself, at times when my indignation has been somewhat aroused by repeated admonitions of my friends (both before and since the attempt to assassinate Ex-Governor Boggs) to be upon my guard; that you had prophesied that Boggs should die a violent death, and that I should die in a ditch, all this, however, if true, I looked upon as idle boasting until since the assassination of Boggs, and even since then, in reference to myself, I cannot view it in any other light, because whatever your feelings may have been towards Boggs, the mere discharge of an official duty on my part, enjoined upon me by the constitution and laws of this state, and of the United States, could not possibly engender feelings of such deep malignity. Be assured that this matter gives me no uneasiness, nor would the subject now have been mentioned, had you not requested a reply to your inquiries.
I have seen your denial published in the Wasp, of the prediction, attributed to you, of the death (or assassination) of Governor Boggs; be that true or false, nothing has contributed more towards fixing the belief upon the public mind, that you had made such prediction, than the repeated statements of a portion of your followers, that the manner of his death had been revealed to you, and their exultation that it needs must be fulfilled.
In reference to your request, to be advised how you should act, in case a mob should come upon you, I should feel very much at a loss to recommend any course for you to adopt, other than the resort to the first law of nature, namely, to defend your own rights; because, were I to advise a quiet submission on your part, I could not expect that you would fold your arms, and silently look on, whilst those rights were violated and outraged, as long as you have the power to protect them. I, however, have not the most distant thought that there exists, at present, any real cause for the apprehension of a mob coming upon you, otherwise I should feel it my duty to endeavor to arrest it.
Very respectfully, your obedient servant,
THOMAS CARLIN.
To General Joseph Smith.
I received a letter from Horace R. Hotchkiss, of which the following is a copy:—
Letter of Horace R. Hotchkiss to Joseph Smith—On the Prophet taking Advantage of the Bankrupt Act.
FAIR HAVEN, May 27, 1842.
Rev. Joseph Smith:
DEAR SIR:—Yours, notifying me of your application for the benefit of the bankrupt act, is at hand. I regret very much the step you have taken, as I am fearful it will have a most disastrous influence upon your society, both commercially and religiously; you have, however, probably weighed the subject with sufficient care to arrive at a correct decision.
You will oblige me by stating, immediately upon the receipt of this letter, your precise meaning, in saying, that "all your creditors would fare alike." It is, as you will see, important for me to know the course taken with my notes, and also the position in which we stand to each other.
You have my bond for certain lands, or rather you have my bond that you shall have a deed to certain lands upon the payment of notes specified in said bond. I wish to know exactly how this bond stands in your inventory. Of course, it cannot stand as a title to the property; but I want to know the disposition which is to be made of it.
Possibly some arrangement might be made between us at once; still I do not know how Mr. Tuttle and Mr. Gillet will view the subject.
Yours, &c.,
HORACE R. HOTCHKISS.
To which I wrote the following answer:—
Letter of Joseph Smith to H. R. Hotchkiss—Reply to Above.
NAUVOO, June 30, 1842.
H. R. Hotchkiss, Esq.:
DEAR SIR:—Yours of the 27th May has been received, which I shall now briefly answer. In regard to my application for the benefit of the bankrupt act, there was no other course for me to pursue than the one I have already taken; and, as I have said before, all my creditors will have to fare alike. Your papers are inventoried along with all the other property.
The influence this step may have upon our society, either commercially or religiously, is a matter we cannot stop to consult, as we had no alternative left. We have been compelled to pursue this course on account of the extreme pressure of the times, which continued to bear harder upon us, until we took the step we have.
A great pressure of business prevents writing more at the present, you will, therefore, excuse a short communication.
I remain yours respectfully,
JOSEPH SMITH.
Friday, July 1.—Elder Willard Richards left Nauvoo for New England.
Saturday, 2.—Rode out in the city with my clerk, Mr. Clayton, to look at some lots; afterwards rode to Hezekiah Peck's, accompanied by Emma and others.
In this day's Wasp, I find the following:—
Mr. Editor:
SIR:—I take the liberty to inform you that a large number of persons in different places have manifested a desire to know the phrenological development of Joseph Smith's head. I have examined the Prophet's head, and he is perfectly willing to have the chart published. You will please publish in your paper such portions of it as I have marked, showing the development of his much-talked-of brain, and let the public judge for themselves whether phrenology proves the reports against him true or false. Time will prove all things, and a "word to the wise is sufficient."
Yours respectfully,
A. CRANE.
A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D., Professor of Phrenology.
Propensities.
Amativeness—11, L. Extreme susceptibility; passionately fond of the company of the other sex.
Philoprogenitiveness—9, L. Strong parental affection, great solicitude for their happiness.
Inhabitiveness—5, F. Attached to place of long residence; no desire to change residence.
Adhesiveness—8, F. Solicitous for the happiness of friends, and ardent attachments for the other sex.
Combativeness—8, L. Indomitable perseverance, great courage; force, ability to overpower.
Destructiveness—6, M. Ability to control the passions, and is not disposed to extreme measures.
Secretiveness—10, L. Great propensity and ability to conceal feelings, plans, &c.
Acquisitiveness—9, L. Strong love of riches, desire to make and save money.
Alimentativeness—9, L. Strong relish for food; keen and severe appetite.
Vitativeness—4, M. or S. Indifference to life; views the approach of death without fear.
Feelings.
Cautiousness—7, F. Provision against prospective dangers and ills, without hesitation or irresolution.
Approbativeness—10, L. Ambition for distinction; sense of character; sensibility to reproach, fear of scandal.
Self-esteem—10, L. High-mindedness, independence, self-confidence, dignity, aspiration for greatness.
Concentrativeness—7, F. Can dwell on a subject without fatigue, and control the imagination.
Sentiments.
Benevolence—10, L. Kindness, goodness, tenderness, sympathy.
Veneration—6, F. Religion, without great awe or enthusiasm; reasonable deference to superiority.
Firmness—10, L. Stability and decision of character and purpose.
Conscientiousness—8, L. High regard for duty, integrity, moral principle, justice, obligation, truth, &c.
Hope—10, L. Cheerfulness, sanguine expectation of success and enjoyment.
Marvelousness—10 L. Wonder, credulity, belief in the supernatural.
Imitation—5, M. Inferior imitative powers; failure to copy, describe, relate stories, &c.
Prepossession—8, L. or F. Attached to certain notions; not disposed to change them, &c.
Ideality—9, L. Lively imagination; fancy, taste, love of poetry, elegance, eloquence, excellence, &c.
Perceptives.
Admonition—8, F. or M. Desirous to know what others are doing; ready to counsel, and give hints of a fault or duty, &c.
Constructiveness—7, F. Respectable ingenuity, without uncommon skill, tact or facility in making, &c.
Tune—5, F. or M. Love of music, without quickness to catch or learn tunes by the ear.
Time—11, V. L. Distinct impressions as to the time when, how long, &c.
Locality—11, V. L. or L. Great memory of place and position.
Eventuality—11, V. L. Extraordinary recollection of minute circumstances.
Individuality—10, L. Great desire to see; power of observation.
Form—10, F. Cognizance, and distinct recollection of shapes, countenances, &c.
Size—11, N. L. or F. Ability to judge of proportionate size, &c.
Weight—9, V. L. L. F. Knowledge of gravitation, momentum, &c.
Color—9, F. or M. Moderate skill in judging of colors, comparing and arranging them.
Language—6, F. Freedom of expression, without fluency or verbosity; no great loquacity.
Order—9, L. Love of arrangement, everything in its particular place.
Number—7. Respectable aptness in arithmetical calculations, without extraordinary talent.
Reflectives.
Mirthfulness—10, L. Wit, fun, mirth, perception and love of the ludicrous.
Causality—9, L. Ability to think and reason clearly, and perceive the relation of cause and effect.
Comparison—11, V. L. Extraordinary critical acumen; great power of analysis.
There are four temperaments. The lymphatic or phlegmatic, in which the secreting glands are the most active portion of the system, produces both corporeal and mental languor, dullness, and inactivity. The sanguine in which the arterial portion of the system is most active, gives strong feelings and passions, and more ardor, zeal, and activity, than of strength or power. The bilious, in which the muscular portion predominates in activity, produces strength, power, and endurance of body, with great force and energy of mind and character. The nervous, in which the brain and nervous system are most active, gives the highest degree of activity, with clearness of perception and of thought, but less endurance. Sharp and prominent organs denote activity; smooth and broad ones intensity and strength.
Explanation of the Chart.
The written figures opposite the organs and ranging in a scale from 1 to 12, indicate the various degrees in which the respective organs are developed in the head of the individual examined; thus 1, 2 indicate that the organ is very small or almost wholly wanting; 3, 4 means small, or feeble, and inactive; 5, 6 moderate or active only in a subordinate degree; 7, 8, full or fair, and a little above par; 9, 10, large, or quite energetic, and having a marked influence upon the character; 11, 12, mean very large, or giving a controlling influence, and extreme liability to perversion. The size of the brain, combinations of the faculties and temperament of the individual, may be indicated in the same manner as the degrees of the faculties or organs.
The initials V. L. denote very large, L. large, F. full, M. moderate, S. small, V. S. very small.
I give the foregoing a place in my history for the gratification of the curious, and not for [any] respect [I entertain for] phrenology.
The following communication was sent to the Wasp:
TO THE CITIZENS OF HANCOCK COUNTY.
As a people, the Church of Jesus Christ of Latter-day Saints are found "more sinned against than sinning." In political affairs we are ever ready to yield to our fellow citizens of the county equal participation in the selection of candidates for office.
We have been disappointed in our hopes of being met with the same disposition on the part of some of the old citizens of the county—they indeed seem to manifest a spirit of intolerance and exclusion incompatible with the liberal doctrines of true republicanism.
At the late anti-Mormon convention, a complete set of candidates, pledged to a man to receive no support from, and to yield no quarters to, "Mormons," are commended to all the citizens of this county for their suffrages!
As a portion of the said citizens of Hancock, we embrace the opportunity to decline this ticket for the want of reciprocity in its terms, and honesty and intelligence in the character of some of its candidates.
If the old citizens of the county are still desirous of equal participations with us in the choice of candidates, we are ready to co-operate with them. If independent gentlemen possessing the requisite qualities, capacity and integrity, will announce themselves, they will receive the united support of our people in the county.
The time for holding a convention seems to have already gone by—there is time enough for the friends of justice and fair play to elect a ticket to be announced in the independent manner we have suggested. Let the gentlemen who have the courage to oppose the spirit of dictation, which governed the anti-Mormon convention candidates show themselves, and we will exercise enough, on the terms proposed in this article, to ensure complete success.
JOSEPH SMITH.
Sunday, 3.—This morning I preached at the grove to about 8,000 people. The subject matter of my discourse was from the Prophet Daniel's saying, that in the last days the God of heaven would set up a kingdom, &c.
In the afternoon I heard Brother Hyrum preach at the grove.
The steamer Edna collapsed her flues at the mouth of the Missouri river; more than sixty persons were badly scalded. A proof among many similar that the waters of the West are cursed, as saith the Lord in a revelation. [A]
[Footnote A: See Doctrine and Covenants sec. lxi: 14-29. Also see an article in the Improvement Era, September number, 1903, "The Fulfillment of Prophecy, the Testimony of the Floods.">[
Parade of the Legion.
Monday, 4.—The Legion appeared on parade under command of Brigadier-General Wilson Law, ranking officer of the line. Lieutenant-General Smith reviewed the Legion at 11 a. m., and continued in command through the day, which was somewhat unpleasant, yet an immense number of spectators were present, including the passengers of three steamers from the neighboring cities and villages.
At the close of the day General Smith expressed his entire satisfaction in an animated speech, in which he illustrated the design of the organization of the Legion, viz., to yield obedience to the institutions of our country, and protect the Saints from mobs, after which leave was given for strangers to address the Legion, when General Swanzey, of Iowa, expressed his friendly feelings towards Nauvoo, and his gratification at the good discipline of the Legion.
Mrs. Emma Smith and the ladies of other distinguished officers accompanied their companions on the parade. A few Lamanites were present, and there was but little drinking. Two individuals were fined $10.25 for offering whisky for sale.
Tuesday, 5.—Attended court-martial and city council; an ordinance in relation to public shows and exhibitions was passed.
The following was also passed:—
An Ordinance in Relation to Writs of Habeas Corpus.
Sec. 1. Be it, and it is hereby ordained by the city council of the city of Nauvoo, that no citizen of this city shall be taken out of the city by any writs without the privilege of investigation before the municipal court, and the benefit of a writ of habeas corpus, as granted in the 17th section of the Charter of this city. Be it understood that this ordinance is enacted for the protection of the citizens of this city, that they may in all cases have the right of trial in this city, and not be subjected to illegal process by their enemies.
JOSEPH SMITH, Mayor.
Passed July 5, 1842.
JAMES SLOAN, Recorder.
Wednesday, 6.—Transacted business in the city, and rode to La Harpe with Emma.
Expedition to the Pineries
Two keel boats, sloop-rigged, and laden with provisions and apparatus necessary for the occasion, and manned with fifty of the brethren, started this morning on an expedition to the upper Mississippi, among the pineries, where they can join those already there, and erect mills, saw boards and plank, make shingles, hew timber, and return next spring with rafts, for the Temple of God, Nauvoo House, &c., to beautify the city of Nauvoo, according to the Prophets.
Thursday, 7.—Weather very cool at Nauvoo, thermometer at six degrees.
Saturday, 9.—I rode on the prairie with Brothers Clayton and Gheen to look at some land. Dined on my farm; hoed potatoes, &c., and in the afternoon returned to the city and transacted a variety of business.
I find the following phrenological chart of my clerk, Elder Willard Richards, of the quorum of the Twelve, by A. Crane, M.D.:—
Phrenological Chart of Willard Richards.
Propensities.
Amitiveness—8, F. Very partial to the opposite sex; generally reciprocated by them.
Philoprogenitiveness—7, F. Interested in the happiness of children; fond of their company.
Inhabitiveness—7, F. Attached to place of long residence; no desire to change residence.
Adhesiveness—11, V. L. Passionately and devotedly attached to lovers and friends.
Combativeness—7, F. Great powers of exertion and sustaining under opposition and difficulties.
Destructiveness—6, M. Ability to control the passions, and is not disposed to extreme measures.
Secretiveness—10, L. Great propensity and ability to conceal feelings, plans, &c.
Acquisitiveness—8, F. Frugality and industry, without much of the miserly, penurious, or stingy feeling.
Alimentativeness—8, F. A good appetite, but not excessive, partiality for a variety of rich hearty dishes.
Vitativeness—7, L. Strong desire to exist; contemplates death as the greatest misfortune.
Feelings.
Cautiousness—Discretion, carefulness, anxiety, apprehension, &c.
Approbativeness—10, L. Ambition for distinction; sense of character, sensibility to reproach, fear of scandal.
Self-esteem—10, L. High-mindedness, independence, self-confidence, dignity; aspiration for greatness.
Concentrativeness—7, F. Can dwell on a subject without fatigue, and control the imagination.
Sentiments.
Benevolence—9, L. Kindness, goodness, tenderness, sympathy.
Veneration, 7, F. Religion without great awe or enthusiasm; reasonable deference to superiority.
Firmness—9, L. Stability and decision of character and purpose.
Conscientiousness—8, L. High regard for duty, integrity, moral principle, justice, obligation, truth, &c.
Hope—7, F. Reasonable hopes, a fine flow of spirits; anticipation of what is to be realized.
Marvelousness—6, F. Openness to conviction without blind credulity; tolerably good degree of faith.
Imitation—10, F. A disposition and respectable ability to imitate, but not to mimic or to act out.
Prepossession—8, L. or F. Attached to certain notions; not disposed to change them, &c.
Ideality—10, L. Lively imagination; fancy, taste, love of poetry; elegance, eloquence, excellence, &c.
Perceptives.
Admonition—9, F. or M. Desirous to know what others are doing; ready to counsel and give hints of a fault or duty, &c.
Constructiveness—8, L. Great mechanical ingenuity, talent and skill.
Tune—8, F. or M. Love of music. Without quickness to catch or learn tunes by the ear.
Time—8, F. or M. Indistinct notions of the lapse of time, of ages, dates and events, &c.
Locality—11, V. L. or L. Great memory of places and position.
Eventuality—9, L. Retentive memory of events and particulars.
Individuality—10, L. Great desire to see; power of observation.
Form—8, F. Cognizance and distinct recollection of shapes, countenances, &c.
Size—11, V. L., L. or F. Ability to judge of proportionate size, &c.
Weight—6, M. S. or V. S. Deficient balancing power; failure in equilibrium.
Color—11, V. L. or L. Great power of recollecting and comparing colors.
Language—7, F. Freedom of expression, without fluency or verbosity; no great loquacity.
Order—10, L. Love of arrangement; everything in its particular place.
Number—9, L. Quickness, facility, and correctness in calculating figures.
Reflectives.
Mirthfulness—10, L. Wit, fun, mirth; perception and love of the ludicrous.
Causality—11, L. Ability to think and reason clearly, and perceive the relations of cause and effect.
Comparison—10, L. A discrimination; power of illustration, ability to perceive and apply analogies, &c.—[See explanation of numbers, etc. to my chart].
Sunday, 10.—Attended meeting at the stand. Elder Woodruff preached. My health was not good. At home in the afternoon.
Monday, 11.—In the morning, transacting business with Mr. Hunter. In the afternoon, at the printing office reading the papers, and bought a horse of Harmon T. Wilson, which I named Joe Duncan.
Tuesday, 12.—At the court room in consultation about Bennett.
Bishop Miller and Erastus Derby started for Quincy and Missouri.
Attended city council. An ordinance was passed regulating auctions; also provision was made for publishing the Legion laws, &c., &c.
Mobs, riots, earthquakes, tumults and distress of nations, are common. In England the manufacturers are reducing the wages of the laborers, and turn-outs and starvation follow.
The Asiatic cholera has appeared again in India.
Friday, 15.—It was reported early in the morning that Elder Orson Pratt was missing. I caused the Temple hands and the principal men of the city to make search for him. After which, a meeting was called at the Grove, and I gave the public a general outline of John C. Bennett's conduct.
The people met again in the afternoon, and were addressed on the same subject by Brother Hyrum and Elder Kimball. I then stated that I had heard that Edward and D. Kilbourn were engaged with John C. Bennett to bring a mob on the city, from Galena, and asked Edward Kilbourn, who was present, if it was so? To which Mr. Kilbourn replied at some length, and denied the charge.
Elder Pratt returned in the evening.
I find an editorial, in the Times and Seasons, on the government of God as follows:—
The Government of God.
The government of the Almighty has always been very dissimilar to the governments of men, whether we refer to His religious government, or to the government of nations. The government of God has always tended to promote peace, unity, harmony, strength, and happiness; while that of man has been productive of confusion, disorder, weakness, and misery.
The greatest acts of the mighty men have been to depopulate nations and to overthrow kingdoms; and whilst they have exalted themselves and become glorious, it has been at the expense of the lives of the innocent, the blood of the oppressed, the moans of the widow, and the tears of the orphan.
Egypt, Babylon, Greece, Persia, Carthage, Rome—each was raised to dignity amidst the clash of arms and the din of war; and whilst their triumphant leaders led forth their victorious armies to glory and victory, their ears were saluted with the groans of the dying and the misery and distress of the human family; before them the earth was a paradise, and behind them a desolate wilderness; their kingdoms were founded in carnage and bloodshed, and sustained by oppression, tyranny, and despotism. The designs of God, on the other hand, have been to promote the universal good of the universal world; to establish peace and good will among men; to promote the principles of eternal truth; to bring about a state of things that shall unite man to his fellow man; cause the world to "beat their swords into plowshares, and their spears into pruning hooks," make the nations of the earth dwell in peace, and to bring about the millennial glory, when "the earth shall yield its increase, resume its paradisean glory, and become as the garden of the Lord."
The great and wise of ancient days have failed in all their attempts to promote eternal power, peace and happiness. Their nations have crumbled to pieces; their thrones have been cast down in their turn, and their cities, and their mightiest works of art have been annihilated; or their dilapidated towers, of time-worn monuments have left us but feeble traces of their former magnificence and ancient grandeur. They proclaim as with a voice of thunder, those imperishable truths—that man's strength is weakness, his wisdom is folly, his glory is his shame.
Monarchial, aristocratical, and republican governments of their various kinds and grades, have, in their turn, been raised to dignity, and prostrated in the dust. The plans of the greatest politicians, the wisest senators, and most profound statesmen have been exploded; and the proceedings of the greatest chieftains, the bravest generals, and the wisest kings have fallen to the ground. Nation has succeeded nation, and we have inherited nothing but their folly. History records their puerile plans, their short-lived glory, their feeble intellect and their ignoble deeds.
Have we increased in knowledge or intelligence? Where is there a man that can step forth and alter the destiny of nations and promote the happiness of the world? Or where is there a kingdom or nation that can promote the universal happiness of its own subjects, or even their general well being? Our nation, which possesses greater resources than any other, is rent, from center to circumference, with party strife, political intrigues, and sectional interest; our counselors are panic stricken, our legislators are astonished, and our senators are confounded, our merchants are paralyzed, our tradesmen are disheartened, our mechanics out of employ, our farmers distressed, and our poor crying for bread, our banks are broken, our credit ruined, and our states overwhelmed in debt, yet we are, and have been in peace.
What is the matter? Are we alone in this thing? Verily no. With all our evils we are better situated than any other nation. Let Egypt, Turkey, Spain, France, Italy, Portugal, Germany, England, China, or any other nation, speak, and tell the tale of their trouble, their perplexity, and distress, and we should find that their cup was full, and that they were preparing to drink the dregs of sorrow. England, that boasts of her literature, her science, commerce, &c., has her hands reeking with the blood of the innocent abroad, and she is saluted with the cries of the oppressed at home. Chartism, O'Connelism, and radicalism are gnawing her vitals at home; and Ireland, Scotland, Canada, and the east are threatening her destruction abroad. France is rent to the core, intrigue, treachery, and treason lurk in the dark, and murder, and assassination stalk forth at noonday. Turkey, once the dread of European nations, has been shorn of her strength, has dwindled into her dotage, and has been obliged to ask her allies to propose to her tributary terms of peace; and Russia and Egypt are each of them opening their jaws to devour her. Spain has been the theater of bloodshed, of misery and woe for years past. Syria is now convulsed with war and bloodshed. The great and powerful empire of China, which has, for centuries resisted the attacks of barbarians, has become tributary to a foreign foe, her batteries thrown down, many of her cities destroyed, and her villages deserted. We might mention the Eastern Rajahs, the miseries and oppressions of the Irish; the convulsed state of Central America; the situation of Texas and Mexico; the state of Greece, Switzerland and Poland; nay, the world itself presents one great theater of misery, woe, and "distress of nations with perplexity." All, all, speak with a voice of thunder, that man is not able to govern himself, to legislate for himself, to protect himself, to promote his own good, nor the good of the world.
It has been the design of Jehovah, from the commencement of the world, and is His purpose now, to regulate the affairs of the world in His own time, to stand as a head of the universe, and take the reins of government in His own hand. When that is done, judgment will be administered in righteousness; anarchy and confusion will be destroyed, and "nations will learn war no more." It is for want of this great governing principle, that all this confusion has existed; "for it is not in man that walketh, to direct his steps;" this we have fully shown.
If there was anything great or good in the world, it came from God. The construction of the first vessel was given to Noah, by revelation. The design of the ark was given by God, "a pattern of heavenly things." The learning of the Egyptians, and their knowledge of astronomy was no doubt taught them by Abraham and Joseph, as their records testify, who received it from the Lord. The art of working in brass, silver, gold, and precious stones, was taught by revelation, in the wilderness. The architectural designs of the Temple at Jerusalem, together with its ornaments and beauty, were given of God. Wisdom to govern the house of Israel was given to Solomon, and to the judges of Israel; and if he had always been their king, and they subject to his mandate, and obedient to his laws, they would still have been a great and mighty people—the rulers of the universe, and the wonder of the world.
If Nebuchadnezzar, or Darius, or Cyrus, or any other king possessed knowledge or power, it was from the same source, as the Scriptures abundantly testify. If, then, God puts up one, and sets down another at His pleasure, and made instruments of kings, unknown to themselves, to fulfill His prophecies, how much more was He able, if man would have been subject to His mandate to regulate the affairs of this world, and promote peace and happiness among the human family!
The Lord has at various times commenced this kind of government, and tendered His services to the human family. He selected Enoch, whom He directed, and gave His law unto, and to the people who were with him; and when the world in general would not obey the commands of God, after walking with God, he translated Enoch and his church, and the Priesthood or government of heaven was taken away.
Abraham was guided in all his family affairs by the Lord; was conversed with by angels, and by the Lord; was told where to go, and when to stop; and prospered exceedingly in all that he put his band unto; it was because he and his family obeyed the counsel of the Lord.
When Egypt was under the superintendence of Joseph it prospered, because he was taught of God; when they oppressed the Israelites, destruction came upon them. When the children of Israel were chosen with Moses at their head, they were to be a peculiar people, among whom God should place His name; their motto was: "The Lord is our lawgiver; the Lord is our Judge; the Lord is our King, and He shall reign over us." While in this state they might truly say, "Happy is that people, whose God is the Lord." Their government was a theocracy; they had God to make their laws, and men chosen by Him to administer them; He was their God, and they were His people. Moses received the word of the Lord from God Himself; he was the mouth of God to Aaron, and Aaron taught the people, in both civil and ecclesiastical affairs; they were both one, there was no distinction; so will it be when the purposes of God shall be accomplished: when "the Lord shall be King over the whole earth," and "Jerusalem His throne." "The law shall go forth from Zion, and the word of the Lord from Jerusalem."
This is the only thing that can bring about the "restitution of all things spoken of by all the holy Prophets since the world was"—"the dispensation of the fullness of times, when God shall gather together all things in one." Other attempts to promote universal peace and happiness in the human family have proved abortive; every effort has failed; every plan and design has fallen to the ground; it needs the wisdom of God, the intelligence of God, and the power of God to accomplish this. The world has had a fair trial for six thousand years; the Lord will try the seventh thousand Himself; "He whose right it is, will possess the kingdom, and reign until He has put all things under His feet;" iniquity will hide its hoary head, Satan will be bound, and the works of darkness destroyed; righteousness will be put to the line, and judgment to the plummet, and "he that fears the Lord will alone be exalted in that day." To bring about this state of things, there must of necessity be great confusion among the nations of the earth; "distress of nations with perplexity." Am I asked what is the cause of the present distress? I would answer, "Shall there be evil in a city and the Lord hath not done it?"
The earth is groaning under corruption, oppression, tyranny and bloodshed; and God is coming out of His hiding place, as He said He would do, to vex the nations of the earth. Daniel, in his vision, saw convulsion upon convulsion; he "beheld till the thrones were cast down, and the Ancient of Days did sit;" and one was brought before him like unto the Son of Man; and all nations, kindred, tongues, and people, did serve and obey Him. It is for us to be righteous, that we may be wise and understand; for none of the wicked shall understand; but the wise shall understand, and they that turn many to righteousness shall shine as the stars for ever and ever.
As a Church and a people it behooves us to be wise, and to seek to know the will of God, and then be willing to do it; for "blessed is he that heareth the word of the Lord, and keepeth it," say the Scriptures. "Watch and pray always," says our Savior, "that ye may be accounted worthy to escape the things that are to come on the earth, and to stand before the Son of Man." If Enoch, Abraham, Moses, and the children of Israel, and all God's people were saved by keeping the commandments of God, we, if saved at all, shall be saved upon the same principle. As God governed Abraham, Isaac and Jacob as families, and the children of Israel as a nation; so we, as a Church, must be under His guidance if we are prospered, preserved and sustained. Our only confidence can be in God; our only wisdom obtained from Him; and He alone must be our protector and safeguard, spiritually and temporally, or we fall.
We have been chastened by the hand of God heretofore for not obeying His commands, although we never violated any human law, or transgressed any human precept; yet we have treated lightly His commands, and departed from His ordinances, and the Lord has chastened us sore, and we have felt His arm and kissed the rod; let us be wise in time to come and ever remember that "to obey is better than sacrifice, and to hearken than the fat of rams." The Lord has told us to build the Temple and the Nauvoo House; and that command is as binding upon us as any other; and that man who engages not in these things is as much a transgressor as though he broke any other commandment; he is not a doer of God's will, not a fulfiller of His laws.
In regard to the building up of Zion, it has to be done by the counsel of Jehovah, by the revelations of heaven; and we should feel to say, "if the Lord go not with us, carry us not up hence." We would say to the Saints that come here, we have laid the foundation for the gathering of God's people to this place, and they expect that when the Saints do come, they will be under the counsel that God has appointed. The Twelve are set apart to counsel the Saints pertaining to this matter; and we expect that those who come here will send before them their wise men according to revelation; or if not practicable, be subject to the counsel that God has given, or they cannot receive an inheritance among the Saints, or be considered as God's people, and they will be dealt with as transgressors of the laws of God. We are trying here to gird up our loins, and purge from our midst the workers of iniquity; and we hope that when our brethren arrive from abroad, they will assist us to roll forth this good work, and to accomplish this great design, that "Zion may be built upon righteousness; and all nations flock to her standard;" that as God's people, under His direction, and obedient to His law, we may grow up in righteousness and truth; that when His purposes shall be accomplished, we may receive an inheritance among those that are sanctified.
Saturday, 16.—Rode on the prairie with my clerk, to show some land to Brother Russell from New York; dined with my farmer, Brother Cornelius P. Lott, and hoed potatoes.
CHAPTER IV.
THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR BOGGS OF MISSOURI—CORRESPONDENCE WITH GOVERNER CARLIN-THE CHARACTER OF JOHN C. BENNETT-PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE ROCKY MOUNTAINS.
Sunday Morning, July 17, 1842.—Attended meeting at the Grove; was sick and tarried at home the remainder of the day.
Monday, 18.—Rode out to Brother Kearns and the farm.
Tuesday 19.—Rode with Dr. Foster, Henry Kearns and others to examine some timber lands, &c.
Wednesday, 20.—
Affidavit of Lilburn W. Boggs, Ex-Governor of Missouri.
State of Missouri, county of Jackson: This day personally appeared before me, Samuel Weston, a justice of the peace, within and for the county of Jackson, the subscriber, Lilburn W. Boggs, who being duly sworn doth depose and say that on the night of the 6th day of May, while sitting in his dwelling, in the town of Independence, in the county of Jackson, he was shot with intent to kill, and that his life was despaired of for several days, and that he believes and has good reason to believe from evidence and information now in his possession, that O. P. Rockwell, a citizen or resident of the state of Illinois, is the person who shot him on the night aforesaid, and the said deponent hereby applies to the Governor of the State of Illinois, to deliver the said O. P. Rockwell to some person authorized to receive him and convey him to the county aforesaid, there to be dealt with according to law.
LILBURN W. BOGGS.
Sworn to and subscribed before me, this 20th day of July, 1842.
SAMUEL WESTON, J. P.
Affidavit of the City Council anent John C. Bennett.
We, the undersigned, members of the city council, of the city of Nauvoo, testify that John C. Bennett was not under duress at the time he testified before the city council, May 19, 1842, concerning Joseph Smith's innocence, virtue and pure teaching. His statements that he has lately made concerning this matter are false; there was no excitement at the time, nor was he in anywise threatened, menaced or intimidated. His appearance at the city council was voluntary; he asked the privilege of speaking, which was granted. After speaking for some time on the city affairs, Joseph Smith asked him if he knew anything bad concerning his public or private character. He then delivered those statements contained in the testimony voluntarily, and of his own free will, and went of his own accord, as free as any member of the council. We further testify that there is no such thing as a Danite Society in the city, nor any combination, other than the Masonic Lodge of which we have any knowledge.
WILSON LAW,
JOHN TAYLOR,
WILFORD WOODRUFF,
VINSON KNIGHT,
HEBER C. KIMBALL,
JOHN P. GREENE,
WILLIAM MARKS,
GEO. A. SMITH,
GEO. W. HARRIS,
NEWEL K. WHITNEY,
BRIGHAM YOUNG,
CHARLES C. RICH,
ORSON SPENCER.
Subscribed and sworn to by the persons whose names appear to the foregoing affidavit, the 20th day of July, A. D. 1842, except Newel K. Whitney, who subscribed and affirmed to the foregoing this day [July 21st] before me.
DANIEL H. WELLS,
Justice of the peace within and for Hancock county, Illinois.
Friday, 22.—A special session of the city council was called at eight o'clock this morning; the Vice-Mayor presiding, when the following petition was written:
Petition of the Nauvoo City Council to Governor Carlin.
To His Excellency, Thomas Carlin, Governor of the State of Illinois:
We, the undersigned citizens of the State of Illinois, having heard that many reports are in circulation prejudicial to the interest, happiness, peace, well being and safety of the inhabitants of the city of Nauvoo and vicinity have thought proper to lay before your Excellency the following statement:
Whereas, the Latter-day Saints having suffered much in the state of Missouri, in time past through the hand of oppression, brought upon them by the falsehoods and misrepresentations of wicked and designing men, whose hands are yet dripping with the blood of the innocent, and whose fiendish rage has sent many a patriot to his long home, leaving in our midst many widows and orphans whose sorrows and tears even time cannot wipe away:
We would represent to your Excellency that we broke no law, violated no constitutional rights, nor trampled upon the privileges of any other people in Missouri; yet we had to suffer banishment, exile, the confiscation of our properties, and have diseases, distress and misery entailed upon us and our children, the effects of which we bear about in our bodies, and are indelibly engraven on our minds, and we appeal to your Excellency at the present time, that you will not suffer an occurrence of such heart-rending scenes to take place under your administration.
Whilst we have been in this state we have behaved as good, peaceable citizens; we have availed ourselves of no privileges but what are strictly constitutional, and such as have been guaranteed by the authority of this state; we have always held ourselves amenable to the laws of the land; we have not violated any law, nor taken from any their rights.
Your Excellency must be acquainted with the false statements and seditious designs of John Cook Bennett, with other political demagogues, pertaining to us as a people. We presume, sir, that you are acquainted with the infamous character of that individual, from certain statements made to us by yourself pertaining to him, but lest you should not be we forward to you documents pertaining to the affair, which will fully show the darkness of his character, and the infamous course that he has taken.
Concerning those statements made by him against Joseph Smith, we know that they are false. Joseph Smith has our entire confidence; we know that he has violated no law, nor has he in anywise promoted sedition or rebellion; nor has he sought the injury of any citizen of this or any other place. We are perfectly assured that he is as loyal, patriotic and virtuous a man, as there is in the state of Illinois, and we appeal to your Excellency, if in three years acquaintance with him you have seen anything to the contrary?
Inasmuch as this is the case, we your petitioners, knowing that Joseph Smith could not have justice done him in the state of Missouri—that he has suffered enough in that state unjustly already, and that if he goes there it is only to be murdered—pray your Excellency not to issue a writ for him to be given up to the authorities of Missouri; but if your Excellency thinks that he has violated any law, we request that he may be tried by the authorities of this state, for he shrinks not from investigation.
We furthermore pray that our lives and the lives of our wives and children may be precious in your sight and that we may have the privilege of following our avocations, of living on our farms, and by our own firesides in peace, and that neither said John C. Bennett, nor any other person may be able to influence your Excellency, either by intrigue or falsehood, to suffer us as a people to be injured by mob violence, but if, in the estimation of your Excellency, we have done wrong, we appeal to the laws of this state.
Having heard a report that your Excellency had called upon several companies of militia, to prepare themselves and be in readiness in case of emergency, we would further ask of your Excellency, that if the state or country should be in danger, that the Nauvoo Legion may have the privilege of showing their loyalty in the defense thereof.
We have the fullest confidence in the honor, justice and integrity of your Excellency, and feel confident that we have only to present our case before you to insure protection, believing that the cries of so many peaceable and patriotic citizens will not be disregarded by your Excellency.
We therefore ask you as the chief magistrate of this state to grant us our requests, and we, as in duty bound, will ever pray.
Signed by the Vice-Mayor and City Council.
This forenoon I attended a general meeting of the citizens at the stand; Orson Spencer, Esq., presiding. The object of the meeting was to correct the public mind relative to false reports put in circulation by Bennett and others, and General Wilson Law presented the following:
Resolution of a Nauvoo Mass Meeting.
Resolved, That having heard that John C. Bennett was circulating many base falsehoods respecting a number of the citizens of Nauvoo, and especially against our worthy and respected Mayor, Joseph Smith, we do hereby manifest to the world, that so far as we are acquainted with Joseph Smith, we know him to be a good, moral, virtuous, peaceable and patriotic man, and a firm supporter of law, justice and equal rights; that he at all times upholds and keeps inviolate the constitution of this state and the United States.
This resolution was adopted unanimously by the numerous assembly.
The assembly came together in the afternoon, and about eight hundred signed the foregoing petition presented by the city council to Governor Carlin.
The "Ladies Relief Society" also drew up a petition signed by about one thousand ladies, speaking in the highest terms of the virtue, philanthropy and benevolence of Joseph Smith, begging that he might not be injured, and that they and their families might have the privilege of enjoying their peaceable rights.
A petition was also drawn up by many citizens in and near Nauvoo, who were not "Mormons" setting forth the same things. (See affidavits of Hyrum Smith and William Law Times and Seasons, Vol. III, page 870, &c. Also certificates of Elias Higbee and Francis M. Higbee, Times and Seasons, Vol. III, page 874.) [A]
[Footnote A: The matters of which these affidavits treat are of such importance in the CHURCH HISTORY, since they establish the villainy of John C. Bennett and prove the Prophet to be innocent of those things charged against him by Bennett that it is thought proper to give them here in extenso, as also an extract from an editorial from the Times and Seasons, explaining the long forbearance with this arch-apostate and traitor.]
Affidavit of Hyrum Smith.
On the seventeenth day of May, 1842, having been made acquainted with some of the conduct of John C. Bennett, which was given in testimony, under oath before Alderman G. W. Harris, by several females who testified that John C. Bennett endeavored to seduce them, and accomplished his designs by saying it was right; that it was one of the mysteries of God, which was to be revealed when the people was strong enough in faith to bear such mysteries—that it was perfectly right to have illicit intercourse with females, providing no one knew it but themselves, vehemently trying them from day to day, to yield to his passions, bringing witnesses of his own clan to testify that there were such revelations and such commandments, and that they were of God; also stating that he would be responsible for their sins, if there were any, and that he would give them medicine to produce abortions, provided they should become pregnant. One of these witnesses, a married woman that he attended upon in his professional capacity whilst she was sick, stated that he made proposals to her of a similar nature; he told her that he wished her husband was dead, and that if he was dead, he would marry her and clear out with her; he also begged her permission to give him [her husband] medicine to that effect; he did try to give him medicine, but he would not take it. On interrogating her what she thought of such teaching, she replied she was sick at the time, and had to be lifted in and out of her bed like a child. Many other acts as criminal were reported to me at the time. On becoming acquainted with these facts, I was determined to prosecute him, and bring him to justice. Some person knowing my determination, having informed him of it, he sent to me William Law and Brigham Young, to request an interview with me, and to see if there could not be a reconciliation made. I told them I thought there could not be, his crimes were so heinous; but told them I was willing to see him; he immediately came to see me; he begged on me to forgive him this once, and not prosecute him and expose him; he said he was guilty, and did acknowledge the crimes that were alleged against him; he seemed to be sorry that he had committed such acts, and wept much and desired that it might not be made public for it would ruin him forever; he wished me to wait, but I was determined to bring him to justice, and declined listening to his entreaties; he then wished me to wait until he could have an interview with the Masonic fraternity; he also wanted an interview with Brother Joseph; he wished to know of me if I would forgive him, and desist from my intentions, if he could obtain their forgiveness; and requested the privilege of an interview immediately. I granted him that privilege as I was acting as master pro tem at that time; he also wished an interview first with Brother Joseph; at that time Brother Joseph was crossing the yard from the house to the store, he immediately came to the store and met Dr. Bennett on the way; he reached out his hand to Brother Joseph and said, Will you forgive me? weeping at the time; he said, Brother Joseph, I am guilty, I acknowledge it, and I beg of you not to expose me, for it will ruin me; Joseph replied, Doctor! why are you using my name to carry on your hellish wickedness? Have I ever taught you that fornication and adultery were right, or polygamy or any such practice? He said, You never did. Did I ever teach you anything that was not virtuous—that was iniquitous, either in public or private? He said, You never did. Did you ever know anything unvirtuous or unrighteous in my conduct or action at any time, either in public or private? He said, I did not. Are you willing to make oath to this before an alderman of the city? He said I am willing to do so. Joseph said, Doctor, go into my office and write what you can in conscience subscribe your name to, and I will be satisfied. I will, he said, and went into the office, and I went with him, and he requested pen, ink and paper of Mr. Clayton, who was acting clerk in that office, and was also secretary pro tem, for the Nauvoo Lodge, U. D. William Clayton gave him paper, pen and ink, and he stood at the desk and wrote the following article which was published in the 11th No. of the Wasp; sworn to and subscribed before Daniel H. Wells, Alderman, 17th day of May, A. D. 1842. He called in Brother Joseph and read it to him, and asked him if that would do; he said it would; he then swore to it as before mentioned, the article was as follows:
STATE OF ILLINOIS, CITY OF NAUVOO.
Personally appeared before me, Daniel H. Wells, an alderman of said city of Nauvoo, John C. Bennett, who being duly sworn, according to law, deposeth and saith: that he never was taught anything in the least contrary to the strictest principles of the Gospel, or of virtue, or of the laws of God, or man, under any occasion, either directly or indirectly, in word or deed by Joseph Smith: and that he never knew the said Smith to countenance any improper conduct whatever, either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females was, under any circumstances, justifiable, and that I never knew him so to teach others.
JOHN C. BENNETT.
Sworn to and subscribed before me, this 17th day of May, 1842
DANIEL H. WELLS, Alderman.
During all this intercourse I was present with him, and there was no threats used nor harshness, everything was as pacific as could be under existing circumstances. I then immediately convened the Masonic Lodge, it being about 4 o'clock p. m. He then came into the lodge and charges of a similar nature were preferred against him. He admitted they were true, in the presence of about sixty in number. He arose and begged the privilege of speaking to the brethren; he acknowledged his wickedness; and begged for the brethren to forgive him still longer, and he called God and angels to witness that he never would be guilty of the like crimes again—he would lay his hand on the Bible and swear that he would not be guilty of such crimes. He seemed to be very penitent and wept much; his penitence excited sympathy in the minds of the brethren, and they withdrew the charge for the time being until he could be heard on other charges which had been preferred against him by members of the Pickaway Lodge of Ohio, through the communications of the Grand Master, A. Jones. After this we found him to be an expelled Mason, in consequence of his rascally conduct, from the Pickaway Lodge, in Ohio; the circumstances and documents were mentioned in the 11th number of the Wasp, signed by George Miller, Master of Nauvoo Lodge, under dispensation, and reads as follows:
NOTICE.
To All Whom it May Concern, Greeting:
Whereas John Cook Bennett, in the organization of the Nauvoo Lodge, under dispensation, palmed himself upon the fraternity as a regular Mason in good standing; and satisfactory testimony having been produced before said Lodge, that he, said Bennett, was an expelled Mason, we therefore publish to all the Masonic world, the above facts, that he, the said Bennett may not impose himself upon the fraterns of Masons.
All editors who are friendly to the fraternity of free and accepted ancient York Masons will please insert the above.
GEORGE MILLER,
Master of Nauvoo Lodge under dispensation.
Still after all this we found him guilty of similar crimes again, and it was found to our satisfaction that he was conspiring against the peace and safety of the citizens of this state—after learning these facts we exposed him to the public; he then immediately left the place abruptly; threatening to drink the hearts blood of many citizens of this place. Previous to this last disclosure, the hand of fellowship was withdrawn from him, May 11, 1842, by the First Presidency, six days previous to the time he pretended to withdraw from the Church, which you will see published in the Times and Seasons, June 15, 1842. I was also present at the time when he gave this testimony before the city council, as printed in the Times and Seasons, July 1, 1842, on page 841, which reads as follows:
Dr. John C. Bennett, ex-Mayor, was then called upon by the Mayor to state if he knew aught against him; when Mr. Bennett replied: "I know what I am about, and the heads of the Church know what they are about, I expect. I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women, is a liar in the face of God, those who have said it are damned liars; they are infernal liars. He never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. I have heard it said that I should become a second Avard by withdrawing from the Church, and that I was at variance with the heads and should use an influence against them because I resigned the office of mayor; this is false. I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored to full confidence, and fellowship, and my former standing in the Church, and that my conduct may be such as to warrant my restoration—and should the time ever come that I may have an opportunity to test my faith, it will then be known whether I am a traitor or a true man."
Joseph Smith then asked: "Will you please state definitely whether you know anything against my character either in public or private?"
General Bennett answered: "I do not; in all my intercourse with Gen. Smith, in public and in private, he has been strictly virtuous."
ALDERMEN.
NEWEL K. WHITNEY,
HIRUM KIMBALL,
ORSON SPENCER,
GUST. HILLS,
G. W. HARRIS,
COUNCILLORS.
WILLARD RICHARDS,
WILSON LAW,
JOHN TAYLOR,
BRIGHAM YOUNG,
JOHN P. GREENE,
HEBER C. KIMBALL,
WILFORD WOODRUFF,
GEORGE A. SMITH.
JAMES SLOAN, recorder.
May 19th, 1842.
I know he was not under duress at the time, for his testimony was given free and voluntarily, after requesting the privilege of the council to speak (which was granted him) on matters pertaining to the city ordinances, while speaking, or before he took his seat, he was requested by the mayor of the city, Joseph Smith, to state to the council if he knew aught against him, and he replied according to the above.
I also know that he had no private intercourse with Joseph in the preparation room on the 17th day, as he stated in his letter as printed in the Sangamo Journal, for the lodge was convened on that day, and I had the keys of the doors in my possession from 7 o'clock a. m. until 6 o'clock p. m., and it was when the lodge called off for refreshment during recess, that I had the interview with him, at which time he wrote the affidavit and subscribed it in my presence, and I was with him during the whole time from his first coming to me, until he signed it and until the lodge convened again at 4 o'clock.
HYRUM SMITH.
Sworn to and subscribed before me, July 23, 1842.
GEORGE W. HARRIS,
Alderman of the city of Nauvoo.
Affidavit of Wm. Law.
As John C. Bennett has become our open enemy, and is engaged in circulating falsehoods of the blackest character, I deem it a duty to make the following statement of facts:
John C. Bennett states in the Sangamo Journal that the withdrawal of the hand of fellowship by the First Presidency, and the Twelve was after he had withdrawn from the Church. I presume the notice of our withdrawal was not published till after he withdrew, but that does not prove his statement true, for I hereby testify that I signed the article in question several days before he withdrew. I believe it was on the evening of the 11th day of May, some four or five days afterwards I had some conversation with John C. Bennett and intimated to him that such a thing was concluded upon, which intimation, I presume led him to withdraw immediately. I told him we could not bear with his conduct any longer—that there were many witnesses against him, and that they stated that he gave Joseph Smith as authority for his illicit intercourse with females. John C. Bennett declared to me before God that Joseph Smith had never taught him such doctrines, and that he never told any one that he (Joseph Smith) had taught any such things, and that any one who said so told base lies; nevertheless he said he had done wrong, that he would not deny, but he would deny that he had used Joseph Smith's name to accomplish his designs on any one; stating that he had no need of that, for that he could succeed without telling them that Joseph approbated such conduct.
These statements he made to me of his own free will, in a private conversation which we had on the subject; there was no compulsion or threats used on my part; we had always been on good terms, and I regretted exceedingly that he had taken such a course. He plead with me to intercede for him, assuring me that he would turn from his iniquity, and never would be guilty of such crimes again. He said that if he were exposed it would break his mother's heart—that she was old, and if such things reached her ears it would bring her down with sorrow to the grave. I accordingly went to Joseph Smith and plead with him to spare Bennett from public exposure, on account of his mother. On many occasions I heard him acknowledge his guilt, and beg not to be destroyed in the eyes of the public, and that he would never act so again, so "help him God." From such promises and oaths I was induced to bear with him longer than I should have done.
On one occasion I heard him state before the city council that Joseph Smith had never taught him any unrighteous principles, of any kind, and that if any one says that he ever said that Joseph taught such things they are base liars, or words to that effect. This statement he made voluntarily; he came into the council room about an hour after the council opened, and made the statement, not under duress, but of his own free will, as many witnesses can testify.
On a former occasion he came to me and told me that a friend of his was about to be tried by the High Council, for the crime of adultery, and that he feared his name would be brought into question. He entreated me to go to the council and prevent his name from being brought forward, as, said he, "I am not on trial, and I do not want my mother to hear of these things, for she is a good woman."
I would further state that I do know from the amount of evidence which stands against John C. Bennett, and from his own acknowledgments, that he is a most corrupt, base, and vile man; and that he has published many base falsehoods since we withdrew the hand of fellowship from him.
About the time that John C. Bennett was brought before the Masonic Lodge he came to me and desired that I would go in company with Brigham Young to Hyrum Smith, and entreat of him to spare him—that he wished not to be exposed—that he wanted to live as a private citizen, and would cease from all his folly, etc. I advised him to go to Texas, and when he returned, if he would behave well we would reinstate him. He said he had no means to take him to Texas, and still insisted on Brigham Young and myself to intercede for him.
WILLIAM LAW.
Sworn to, and subscribed before me a justice of the peace, within and for the county of Hancock, state of Illinois, July 20th, 1842.
DANIEL H. WELLS.
Certificate of Elias and Francis M. Higbee.
Mr. Editor:
Sir, from a perusal of the St. Louis papers, I find from an article signed J. C. Bennett, stating that all who are friends to Mr. Joseph Smith he considers his enemies—as a matter of course, then, I must be one, for I am, and have been for a long time the personal friend of Joseph Smith; and I will here say that I have never yet seen or known anything against him that I should change my mind. It is true many reports have been and are put in circulation by his enemies for political religious effect, that upon investigation are like the dew before the morning sun, vanish away, because there is no real substance in them.
Could Dr. Bennett expect any man acquainted with all the circumstances, and matters of fact which were developed both here and from abroad, respecting his conduct and character, previous to his leaving this place, for one moment to believe him—I answer, No! he could not. And all his affidavits, that came from any person entitled to credit, (I say entitled to credit, because some there are who are not entitled to credit; as Dr. Bennett very well knows) are in amount nothing at all, when summed up, and render no person worthy of death or bonds.
Francis M. Higbee's knowledge concerning the murder of a prisoner in Missouri, I am authorized to say, by Francis M. Higbee that he knows of no such thing—that no prisoner was ever killed in Missouri, to the best of his knowledge. And I also bear the same testimony that there never was any prisoner killed there, neither were we ever charged with any such thing, according to the best of my recollection.
ELIAS HIGBEE.
July 22, 1842.
This is to certify that I do not know of the murder of any prisoner in Missouri, as above alluded to.
FRANCIS M. HIGBEE.
July 22, 1842.
[The following is the excerpt from the Times and Seasons alluded to in the foot note at page 71:]
John C. Bennett.
In the state of Missouri we had our Hinckle, our Avard, Marsh, McLellin, and others who were the first to flee in time of danger—the first to tell of things that they never knew, and swear to things that they never before had heard of. They were more violent in their persecutions, more relentless and sanguinary in their proceedings, and sought with greater fury the destruction and overthrow of the Saints of God who had never injured them, but whose virtue made them blush for their crimes. All that were there remember that they were the stoutest and the loudest in proclaiming against oppression; they protested vehemently against mob and misrule, but were the first in robbing, spoiling, and plundering their brethren. Such things we have always expected; we know that the "net will gather together of every kind, good and bad," that "the wheat and tares must grow together until the harvest," and that even at the last there will be five foolish as well as five wise virgins. Daniel, in referring to the last days says, in speaking concerning the "Holy Covenant," that many shall have indignation against it, and shall obtain information from those that forsake the Holy Covenant, "and the robbers of thy people shall seek to exalt themselves, but they shall fall." This we have fully proven—we have seen them try to exalt themselves, and we have seen their fall. He goes on further to state, that "many shall cleave unto them by flatteries." Such was Dr. Avard, and John C. Bennett—with the latter we have to do at the present time, and in many of the foregoing statements and prophecies we shall see his character and conduct exemplified. He professed the greatest fidelity, and eternal friendship, yet was he an adder in the path, and a viper in the bosom. He professed to be virtuous and chaste, yet did he pierce the heart of the innocent, introduce misery and infamy into families, reveled in voluptuousness and crime, and led the youth that he had influence over to tread in his unhallowed steps; he professed to fear God, yet did he desecrate His name, and prostitute his authority to the most unhallowed and diabolical purposes; even to the seduction of the virtuous, and the defiling of his neighbor's bed. He professed indignation against Missouri, saying, "My hand shall avenge the blood of the innocent;" yet now he calls upon Missouri to come out against the Saints, and he "will lead them on to glory and to victory."
It may asked why it was that we would countenance him so long after being apprised of his iniquities, and why he was not dealt with long ago. To this we would answer, that he has been dealt with from time to time; when he would acknowledge his iniquity, ask and pray for forgiveness, beg that he might not be exposed, on account of his mother, and other reasons, saying, he should be ruined and undone. He frequently wept like a child, and begged like a culprit for forgiveness, at the same time promising before God and angels to amend his life, if he could be forgiven. He was in this way borne with from time to time, until forbearance was no longer a virtue, and then the First Presidency, the Twelve, and the Bishops withdrew their fellowship from him, as published in the 16th number of this paper. The Church afterwards publicly withdrew their fellowship from him, and his character was published in the 17th number of this paper; since that time he has published that the conduct of the Saints was bad—that Joseph Smith and many others were adulterers, murderers, etc., that there was a secret band of men that would kill people, etc., called Danites—that he was in duress when he gave his affidavit, and testified that Joseph Smith was a virtuous man—that we believed in and practiced polygamy, [B] that we believed in secret murders, and aimed to destroy the government, etc., etc. As he has made his statements very public, and industriously circulated them through the country, we shall content ourselves with answering his base falsehoods and misrepresentations, without giving publicity to them, as the public is generally acquainted with them already. [C]
[Footnote B: A distinction here must be kept in mind between the "polygamy" charged against the Saints by Bennett and plurality of wives allowed under certain restrictions by the revelation on the Eternity of the Marriage Covenant. It was the vicious, promiscuous polygamous associations charged by Bennett that belief in and practice of by the Saints is here denied, not the plural relations under the seal and covenant of the marriage law in the aforesaid revelation. See Bennett's "History of the Saints," (1842), pp. 217-260.]
[Footnote C: According to Bennett's own statement concerning himself, he joined the Church for the purpose of exposing the alleged treasonable designs of the Mormon people against several of the western states. In his book, entitled "The History of the Saints," (Leland & Whitney, Boston, 1842), he says:
"I find that it is almost universally the opinion of those who have heard of me in the eastern part of the United States, that I united myself to the Mormons from a conviction of the truth of their doctrines, and that I was, at least for some time, a convert to their pretended religion. This, however, is a very gross error. I never believed in them or their doctrines. This is, and indeed was, from the first, well known to my friends and acquaintances in the western country, who were well aware of my reasons for connecting myself with the Prophet; which reasons I will now proceed to state. My attention had been long turned towards the movements and designs of the Mormons, with whom I had become pretty well acquainted, years before, in the state of Ohio; and after the formation of their establishment at Nauvoo, in 1839, the facts and reports respecting them, which I continually heard, led me to suspect, and indeed, to believe, that their leaders had formed, and were preparing to execute, a daring and colossal scheme of rebellion and usurpation throughout the Northwestern States of the Union. It was to me evident that temporal, as well as spiritual, empire was the aim and expectation of the Prophet and his cabinet. The documents that will hereafter be introduced, will clearly show the existence of a vast and deep-laid scheme, upon their part, for conquering the states of Ohio, Indiana, Illinois, Iowa, and Missouri, and erecting upon the ruin of their present governments a despotic military and religious empire, the head of which, as emperor and pope, was to be Joseph Smith, the Prophet of the Lord, and his ministers and viceroys, the apostles, high priests, elders, and bishops, of the Mormon Church. The fruition of this hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war. American citizens could not be expected to stand quietly by, and suffer their governments to be overthrown, their religion subverted, their wives and children converted into instruments for a despot's lust and ambition, and their property forcibly appropriated to the use and furtherance of a base imposture. The Mormons would, of course, meet with resistance as soon as their intentions became evident; and so great was already their power, and so rapidly did their numbers increase, that the most frightful consequences might naturally be expected to ensue, from an armed collision between them and the citizens who still remained faithful to the God and the laws of their fathers. These reflections continually occurred to me, as I observed the proceedings of the Mormons, and, at length, determined me to make an attempt to detect and expose the movers and machinery of the plot."
The promised documentary proofs of the alleged scheme to overthrow government in the states names, and establish on their ruins a despotic military government, etc., did not appear in the book compiled by Bennett, nor can his statement be true that he joined the Church for the purpose of exposing a secret plot on the part of Joseph Smith and his associated against government in the United States. The most probable and most charitable view in relation to Bennett's actions and character is that expressed by the late President John Taylor in his public discussion with a number of Protestant ministers in France, 1850, who relied on Bennett's "disclosures" concerning Joseph Smith and the Mormon people for the data of their arguments. Of Bennett, with whom he was well and intimately acquainted, the late President John Taylor said:
"Respecting John C. Bennett: I was well acquainted with him. At one time he was a good man, but fell into adultery, and was cut off from the Church for his iniquity; and so bad was his conduct, that he was also expelled from the municipal courts, of which he was a member. He then went lecturing through the country, and commenced writing pamphlets for the sake of making money, charging so much for admittance to his lectures, and selling his slanders. His remarks, however, were so bad, and his statements so obscene and disgraceful, that respectable people were disgusted."
Elder Taylor's opponents regarded this as an attack upon Bennett's character, to which Elder Taylor answered: "Mr Carter * * tells us that it is not too late to attack John C. Bennett's motives for joining the Church. Did I ever attack John C. Bennett's motives for joining the Church? * * * * I stated concerning John C. Bennett, that at one time he was a good man, but that he fell into iniquity and was cut off from the Church for adultery, and then commenced his persecutions. If I had my books here I could have shown an affidavit made before the city council about the time he was cut off, stating that he knew nothing evil or bad of Joseph Smith, an affidavit that I heard him make himself." (Public discussion between Reverends Cleeve, Robinson, Carter, and Elder John Taylor at Boulogne-Sur-Mer, France, 1850.)]
Affidavit of Daniel H. Wells Anent John C. Bennett.
STATE OF ILLINOIS, COUNTY OF HANCOCK.
I hereby certify that on the 17th day of May last, John C. Bennett subscribed and swore to the affidavit over my signature of that date and published in the Wasp, after writing the same in my presence, in the office where I was employed in taking depositions of witnesses. The door of the room was open and free for all, or any person to pass or repass. After signing and being qualified to the affidavit aforesaid, he requested to speak to me at the door. I followed him out; he told me some persons had been lying about him, and showed me a writing granting him the privilege to withdraw from the Church, and remarked that the matter was perfectly understood between him and the heads of the Church; and that he had resigned the mayor's office, and should resign the office he held in the Legion; but as there was a court-martial to be held in a few days Joseph Smith desired that he would wait until that was over.
I was in the city council on the 19th day of May last. I there heard him say what has been published concerning the teachings of Joseph Smith, and of his own course. I afterwards met him in company with Colonel Francis M. Higbee. He then stated that he was going to be the candidate, (meaning the candidate for the legislature) and Joseph and Hyrum Smith were going in for him. Said: "You know it will be better for me not to be bothered with the mayor's office, Legion, 'Mormon,' or anything else."
During all this time, if he was under duress or fear, he must have a good faculty for concealing it, for he was at liberty to go and come when and where he pleased, so far as I am capable of judging.
I know that I saw him in different parts of the city even after he had made these statements, transacting business as usual, and said he was going to complete some business pertaining to the mayor's office; and I think did attend to work on the streets.
I was always personally friendly with him, after I became acquainted with him. I never heard him say anything derogatory to the character of Joseph Smith, until after he had been exposed by said Smith, on the public stand in Nauvoo.
DANIEL H. WELLS.
July 22nd, A. D. 1842.
Sworn to and subscribed before me, a justice of the peace, in and for the city of Nauvoo, in said county, this 22nd day of July, 1842.
GUSTAVUS HILLS, J. P. and Alderman.
[L. S.]
Times and Seasons Editor's Note.—"Daniel H. Wells, Esq., is an old resident in this place, and not a Mormon."
Sunday, 24.—This morning at home sick. Attended meeting at the Grove in the afternoon, and spoke of Brother Miller's having returned with the good news that Bennett would not be able to accomplish his designs.
Tuesday, 26.—Sick this morning. Rode to my farm in the afternoon.
Wednesday, 27.—Attended meeting at the Grove and listened to the electioneering candidates, and spoke at the close of the meeting.
Letter of Governor Carlin to Joseph Smith, Anent the Foregoing Resolution and Petition.
QUINCY, July 27, 1842.
DEAR SIR:—Your communication of the 25th instant, together with the petitions of the citizens of the city of Nauvoo, both male and female, were delivered to me last evening by Brevet-Major-General Wilson Law; also a report of James Sloan, Esq., Secretary of Nauvoo Legion, of the proceedings of a Court Martial of Brevet-Major-General had upon charges preferred against Major-General John C. Bennett; upon which trial the court found the defendant guilty, and sentenced him to be cashiered; all of which have been considered.
In reply to your expressed apprehensions of "the possibility of an attack upon the peaceable inhabitants of the city of Nauvoo and vicinity, through the intrigues and false representations of John C. Bennett and others," and your request that I would issue official orders to you to have the Nauvoo Legion in readiness to be called out at a moment's warning in defense of the peaceable citizens, &c., I must say that I cannot conceive of the least probability, or scarcely possibility, of an attack of violence upon the citizens of Nauvoo from any quarter whatever, and as utterly impossible that such attack is contemplated by any sufficient number of persons to excite the least apprehension of danger or injury, and whilst I should consider it my imperative duty to promptly take measures to suppress and repel any invasion, by violence of the people's rights, I nevertheless think that it is not in my province to interpose my official authority gratuitously when no such exigency exists.
From the late exposure, as made by General Bennett it is not strange that the apprehensions of the citizens of Nauvoo are excited, but so far as I can learn from the expression of public opinion, the excitement is confined to the Mormons themselves, and only extends to the community at large as a matter of curiosity and wonder.
Very respectfully,
Your obedient servant,
THOMAS CARLIN.
To General Joseph Smith.
Elder W. Woodruff started for St. Louis, to procure printing paper for the Times and Seasons.
Saturday, 30.—I wrote to Thomas Carlin, Governor of the state of Illinois as follows:
Letter of the Prophet to Governor Carlin—Satisfied with the Governor's Attitude.
NAUVOO, July 30, 1842.
ESTEEMED SIR:—Your favor of the 27th instant per Brevet Major-General Wilson Law is before me. I cannot let this opportunity pass without tendering to you my warmest thanks for the friendly treatment my lady as well as those with her received at your hands during the late visit, and also for the friendly feelings breathed forth in your letter. Your Excellency may be assured that they are duly appreciated by me, and shall be reciprocated.
I am perfectly satisfied with regard to the subject under consideration, and with your remarks. I shall consider myself and our citizens secure from harm under the broad canopy of the law under your administration. We look to you for protection in the event of any violence being used towards us, knowing that our innocence with regard to all the accusations in circulation will be duly evidenced before an enlightened public.
Any service we can do the state at any time will be cheerfully done, for our ambition is to be serviceable to our country.
With sentiments of respect and esteem, I remain your humble servant,
JOSEPH SMITH.
My wife's nephew, L. D. Wasson, who had gone out on a preaching mission, wrote us this day from Philadelphia—(see Times and Seasons, Vol. III, pages 891 and 892.)
Death of Bishop Vinson Knight.
Sunday, 31.—In council with Bishops Miller and Whitney, Brigham Young, John Taylor, &c., concerning Bishop Vinson Knight's sickness. Brother Knight has been sick about a week, and this morning he began to sink very fast until twelve o'clock when death put a period to his sufferings.
Requirements of High Priests.
The High Priests' Quorum met in council, and instructed their clerk to publish in the Times and Seasons that it is the duty of the High Priests to have their names enrolled on the records of the quorums when they arrive at Nauvoo. The members, when they spoke in turns, were required to state whether they had any hardness with the brethren, kept the Word of Wisdom, had family prayers, &c.
An earthquake was recently felt in Dublane Cathedral, near Comrie Scotland.
Monday, August 1, 1842.—A most disgraceful riot is reported to have commenced in Philadelphia, between the colored and white people, which continued three or four days.
Wednesday, 3.—In the city transacting a variety of business in company with General James Adams, and others. Brigadier-General Wilson Law elected Major-General of the Nauvoo Legion (by a small majority over Lyman Wight) in place of John C. Bennett, cashiered.
Thursday, 4.—In company with fifteen others learning sword exercise with Colonel Brewer, and attending to a variety of business.
Friday, 5.—Engaged in a variety of business, and at six in the evening presided in the city council; Councilor Taylor brought forward a bill to regulate proceedings in the Municipal Court under habeas corpus—the bill was read the first time, and upon motion for a second reading it was referred to a select committee, namely Alderman Spencer, and Councilors Taylor and William Law, to report thereon at the next sitting of council.
Prophecy that the Saints Would be Driven to the Rocky Mountains.
Saturday, 6.—Passed over the river to Montrose, Iowa, in company with General Adams, Colonel Brewer, and others, and witnessed the installation of the officers of the Rising Sun Lodge Ancient York Masons, at Montrose, by General James Adams, Deputy Grand-Master of Illinois. While the Deputy Grand-Master was engaged in giving the requisite instructions to the Master-elect, I had a conversation with a number of brethren in the shade of the building on the subject of our persecutions in Missouri and the constant annoyance which has followed us since we were driven from that state. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains. [D]
[Footnote D: It is thought important that the following statement from a biography of Anson Call, by Edward Tullidge, should be made part of the history of this prophetic incident, as doubtless the testimony of Brother Call relates to the same incident as that described in the Prophet's text of the History, notwithstanding some confusion of dates that exists in the Call testimony. It will be seen that the Prophet fixes the date of his prophecy on Saturday, the 6th of August, 1842. In Whitney's History of Utah, Vol. IV.—(Biographical section of the history, p. 143), the date on which Call heard the prophecy, is given as the 8th of August, 1842. While in Tullidge's biography of Call the date is given as the 14th of July, 1843, evidently an error. There is no entry in the Prophet's journal for the 8th of August, 1842, and the entries for the 8th of August, 1843, and the 14th of July, 1843, relate to matters of quite a different character. Tullidge, in relating Anson Call's recollection of the incident also says that J. C. Bennett was present on the occasion, which must also be an error, as the rupture between Bennett and the Church and its authorities occurred and he had left Nauvoo previous to the 6th of August, 1842. In the Call statement as published by Tullidge, the name of Mr. Adams, the Deputy Grand Master Mason in charge of the ceremonies, is given as George, it should be James.
Statement of Anson Call.
"On the 14th of July, 1843, with quite a number of his brethren, he crossed the Mississippi river to the town of Montrose, to be present at the installment of the Masonic Lodge of the "Rising Sun." A block schoolhouse had been prepared with shade in front, under which was a barrel of ice water. Judge George [James] Adams was the highest masonic authority in the state of Illinois, and had been sent there to organize this lodge. He, Hyrum Smith, and J. C. Bennett, being high Masons, went into the house to perform some ceremonies which the others were not entitled to witness. These, including Joseph Smith, remained under the bowery. Joseph, as he was tasting the cold water, warned the brethren not to be too free with it. With the tumbler still in his hand he prophesied that the Saints would yet go to the Rocky Mountains; and, said he, this water tastes much like that of the crystal streams that are running from the snow-capped mountains. We will let Mr. Call describe this prophetic scene: "I had before seen him in a vision, and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face, but a living brilliant white. He seemed absorbed in gazing at something at a great distance, and said: 'I am gazing upon the valleys of those mountains.' This was followed by a vivid description of the scenery of these mountains, as I have since become acquainted with it. Pointing to Shadrach Roundy and others, he said: 'There are some men here who shall do a great work in that land.' Pointing to me, he said: 'There is Anson, he shall go and shall assist in building up cities from one end of the country to the other, and you, rather extending the idea to all those he had spoken of, shall perform as great a work as has been done by man, so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and Israel shall be made to rejoice.'
"It is impossible to represent in words this scene which is still vivid in my mind, of the grandeur of Joseph's appearance, his beautiful descriptions of this land, and his wonderful prophetic utterances as they emanated from the glorious inspirations that overshadowed him. There was a force and power in his exclamations of which the following is but a faint echo: 'Oh the beauty of those snow-capped mountains! The cool refreshing streams that are running down through those mountain gorges!' Then gazing in another direction, as if there was a change of locality: 'Oh the scenes that this people will pass through! The dead that will lay between here and there.' Then turning in another direction as if the scene had again changed: 'Oh the apostasy that will take place before my brethren reach that land!' 'But,' he continued, 'The priesthood shall prevail over its enemies, triumph over the devil and be established upon the earth, never more to be thrown down!' He then charged us with great force and power, to be faithful to those things that had been and should be committed to our charge, with the promise of all the blessings that the Priesthood could bestow. 'Remember these things and treasure them up. Amen.'" (Tullidge's Histories, Vol. II. History of Northern Utah, and Southern Idaho.—Biographical Supplement, p. 271 et seq.)]
Sunday, 7.—At home through the day.
Arrest of the Prophet on a Requisition of Missouri.
Monday, 8.—This forenoon I was arrested by the deputy sheriff of Adams county, and two assistants, on a warrant issued by Governor Carlin, founded on a requisition from Governor Reynolds of Missouri, upon the affidavit of ex-Governor Boggs, complaining of the said Smith as "being an accessory before the fact, to an assault with intent to kill made by one Orrin P. Rockwell on Lilburn W. Boggs," on the night of the sixth of May, A. D. 1842. Brother Rockwell was arrested at the same time as principal. There was no evasion of the officers, though the municipal court issued a writ of habeas corpus according to the constitution of the state, Article 8, and Section 13. This writ demanded the bodies of Messrs. Smith and Rockwell to be brought before the aforesaid court; but these officers refused to do so, and finally without complying, they left us in the care of the marshal, without the original writ by which we were arrested, and by which only we could be retained, and returned to Governor Carlin for further instructions, and myself and Rockwell went about our business.
The Prophet's Comments on His Arrest.
I have yet to learn by what rule of right I was arrested to be transported to Missouri for a trial of the kind stated. "An accessory to an assault with intent to kill," does not come under the provision of the fugitive act, when the person charged has not been out of Illinois, &c. An accessory before the fact to manslaughter is something of an anomaly. The isolated affidavit of ex-Governor Boggs is no more than any other man's, and the constitution says, "that no person shall be liable to be transported out of the state, for an offense committed within the same." The whole is another Missouri farce. In fact, implied power, and constructive guilt, as a dernier resort, may answer the purpose of despotic governments, but are beneath the dignity of the Sons of Liberty, and would be a blot on our judicial escutcheon.
I received a letter from the postoffice, which had been broken open, and I was grieved at the meanness of its contents.
The city council passed the following "Ordinance regulating the mode of proceeding in cases of habeas corpus before the municipal court:"
Ordinance on Habeas Corpus Procedure.
Sec. 1. Be it ordained by the city council of the city of Nauvoo, that in all cases where any person or persons, shall at any time hereafter, be arrested or under arrest in this city, under any writ or process, and shall be brought before the municipal court of this city, by virtue of a writ of habeas corpus, the court shall in every such case have power and authority, and are hereby required to examine into the origin, validity and legality of the writ of process, under which such arrest was made, and if it shall appear to the court, upon sufficient testimony that said writ or process was illegal, or not legally issued, or did not proceed from proper authority, then the court shall discharge the prisoner from under said arrest; but if it shall appear to the court that said writ or process had issued from proper authority, and was a legal process, the court shall then proceed and fully hear the merits of the case, upon which said arrest was made, upon such evidence as may be produced and sworn before said court, and shall have power to adjourn the hearing, and also issue process from time to time, in their discretion, in order to procure the attendance of witnesses, so that a fair and impartial trial and decision may be obtained in every such case.
Sec. 2. And be it further ordained that if upon investigation it shall be proven before the municipal court, that the writ or process has been issued, either through private pique, malicious intent, or religious or other persecution, falsehood or misrepresentation, contrary to the constitution of this state, or the Constitution of the United States, the said writ or process shall be quashed and considered of no force or effect, and the prisoner or prisoners shall be released and discharged therefrom.
Sec. 3. And be it also further ordained that in the absence, sickness, debility, or other circumstances disqualifying or preventing the mayor from officiating in his court, as chief justice of the municipal court, the aldermen present shall appoint one from amongst them to act as chief justice, or president pro tempore.
Sec. 4. This ordinance to take effect and be in force from and after its passage.
Passed August 8, 1842.
HYRUM SMITH,
Vice-Mayor and President Pro Tempore.
JAMES SLOAN, Recorder.
A disgraceful and bloody riot occurred in Cincinnati this evening, in and about the "Sans Souci House."
CHAPTER V.
THE PROPHET IN SECLUSION—CORRESPONDENCE WITH WILSON LAW—COMPANIONSHIP OF THE PROPHET AND HIS WIFE, EMMA SMITH—THE PROPHET'S APPRECIATION OF HIS FRIENDS.
Tuesday, August 9.—In company with Judge Ralston and Lawyer Powers, preparing for the return of the sheriff; prepared a writ of habeas corpus for the master in chancery.
Wednesday, 10.—The deputy sheriff returned to Nauvoo, but I was absent and he did not see me, nor Brother Rockwell. He endeavored to alarm my wife and the brethren with his threats, if I was not forthcoming, but they understood the law in such cases, and his threats proved harmless.
Thursday, 11.—This forenoon Brother William Law entered into conversation with the sheriff on the illegality of the whole proceedings in reference to the arrest, when the sheriff acknowledged that he believed Joseph was innocent, and that Governor Carlin's course which he had pursued, was unjustifiable and illegal.
Meeting of the Prophet with Confidential Friends.
I spent the day at Uncle John Smith's in Zarahemla, and sent word that I wished to see Emma, Brothers Hyrum Smith, William Law and others, with instructions to meet me on the island between Nauvoo and Montrose. After dark, Emma, Hyrum, William Law, Newel K. Whitney, George Miller, William Clayton, and Dimick Huntington, met at the waterside near the brick store, and proceeded in a skiff between the islands until they arrived near the lower end; and then hailed to shore. After waiting a very little while, the skiff arrived from the opposite shore, and in it were myself, and Brother Erastus H. Derby. A council was then held in the skiffs, and various statements set forth in regard to the state of things. It was reported that the governor of Iowa had issued a warrant for my apprehension, and that of Orrin P. Rockwell, and that the sheriff of Lee county was expected down immediately; very strong evidence was also manifested that Governor Reynolds of Missouri was not acquainted with these proceedings; that ex-Governor Boggs had made oath before a justice of the peace or a judge, and that the judge had made the requisition, and not Governor Reynolds, also that the writ issued by Carlin was illegal and unjustifiable. It is absolutely certain that the whole business is another glaring instance of the effects of prejudice against me as a religious teacher, and that it proceeds from a persecuting spirit, the parties have signified their determination to have me taken to Missouri, whether by legal or illegal means. It was finally concluded that I should be taken up the river in a skiff, and be landed below Wiggan's farm, so called, and that I should proceed from thence to Brother Edward Sayers, and there abide for a season.
This being concluded upon, we separated, myself and Brother Derby being rowed up the river by Brother Dunham, and the remainder crossed over to Nauvoo. It was agreed that Brother Albert P. Rockwood should proceed up the river on shore to the place where the skiff should stop, and there light up two fires as a signal for a stopping place. After the boat had proceeded some distance above the city, a fire was discovered on shore. We concluded that it was the signal and immediately rowed towards shore. When near the shore one of the company hailed a person on the banks, but received a very unsatisfactory answer, whereupon we turned about and put to the channel, and upon coming near the middle of the river, discovered two fires a little higher up the stream. We immediately steered towards the fires and were happy to find Brother Rockwood awaiting our arrival. We then proceeded through the timber to Brother Sayers' house, where we were very kindly received and made welcome.
Judge Ralston and Lawyer Powers departed, each for home, expressing their perfect willingness to aid us in every possible manner. Judge Ralston also promised to ascertain the state of affairs in Quincy, and give us the earliest information.
State of Things in Iowa.
Friday, 12.—This forenoon it appeared still more evident that the whole course of proceedings by Governor Carlin and others was illegal. After some consultation with Brother William Law, Emma concluded to dispatch a messenger with a letter to Lawyer Powers, of Keokuk, to request him to go to Burlington, Iowa Territory, and there see the governor of Iowa, and endeavor to ascertain whether Governor Reynolds had made any requisition on him for myself and Rockwell. William Walker proceeded to cross the river on my horse, "Joe Duncan," in sight of a number of persons—one chief design in this movement was to draw the attention of the sheriffs and public from all idea that I was on the Nauvoo side of the river.
At night William Clayton and John D. Parker, left Nauvoo after dark, and came to see me, and found me cheerful and in good spirits.
Efforts to Throw the Prophet off his Guard.
Saturday, 13.—This forenoon Brother Hyrum received a letter from Elder Hollister at Quincy, stating that Governor Carlin had said that his proceedings were illegal and he should not pursue the subject any further. The letter also stated that Ford (the agent to receive me from the hands of the sheriff and carry me to Missouri) had concluded to take the first boat and start home; and that he was going to fetch a force from Missouri. All this, my friends thought, was only a scheme got up for the purpose of throwing us off our guard, that they might come unexpectedly, kidnap, and carry me to Missouri.
Visit of Emma to the Prophet.
I had sent a request to Emma to come to see me, and she concluded to start in the carriage, but while it was preparing, it attracted the attention of the sheriff who kept a close watch of all movements. To avoid suspicion, Emma walked to Sister Durphy's and waited the arrival of the carriage which passed off down the river with William Clayton and Lorin Walker, with raised curtains, receiving Emma by the way, without any discovery by the sheriff; when about four miles down the river, the carriage turned on the prairie and passing around the city, turned into the timber opposite Wiggan's farm, when Emma alighted and walked to Brother Sayers', and the carriage returned. I was in good spirits, although somewhat afflicted in body, and was much rejoiced to meet my dear wife once more.
A report came over the river to the following effect:
There are several small companies of men in Montrose, Nashville, Keokuk, &c., in search of Joseph, they saw his horse go down the river yesterday, and were confident he was on that side. They swear they will have him. It is said there is a reward of thirteen hundred dollars offered for the apprehension and delivery of Joseph and Rockwell, and this is supposed to have induced them to make search. The sheriff and deputy have uttered heavy threats several times; saying that if they could not find Joseph they would lay the city in ashes. They say they will tarry in the city a month, but what they will find him.
Great freshet in Virginia, Indian murders in Florida, and riots in Canada are reported in this day's Wasp.
Sunday, 14.—Spent the forenoon chiefly in conversation with Emma on various subjects, and in reading my history with her—both felt in good spirits and very cheerful. Wrote the following letter to Wilson Law (who was officially reported to have been duly elected to the Office of major-general of the Nauvoo Legion) as follows:
Letter of the Prophet to Wilson Law—Directing the Latter How to Proceed on Certain Contingencies Arising.
HEADQUARTERS OF NAUVOO LEGION, August 14, 1842.
Major-General Law:
DEAR GENERAL:—I take this opportunity to give you some instructions how I wish you to act in case our persecutors should carry their pursuits so far as to tread upon our rights as free-born American citizens. The orders which I am about to give you, are the result of a long series of contemplations since I saw you. I have come fully to the conclusion both since this last difficulty commenced as well as before, that I never would suffer myself to go into the hands of the Missourians alive, and to go into the hands of the officers of this state is nothing more or less than to go into the hands of the Missourians; for the whole farce has been gotten up unlawfully and unconstitutionally, as well on the part of the Governor as others, by a mob spirit, for the purpose of carrying out mob violence, to carry on mob intolerance in a religious persecution. I am determined, therefore, to keep out of their hands, and thwart their designs, if possible, that perhaps they may not urge the necessity of force and bloodshed against their own fellow citizens, and loyal subjects [of the state], and become ashamed and withdraw their pursuits. But if they should not do this, and shall urge the necessity of force; and if I by any means should be taken, these are therefore to command you forthwith, without delay, regardless of life or death, to rescue me out of their hands. And further, to treat any pretensions to the contrary, unlawful and unconstitutional, and as a mob got up for the purpose of a religious persecution to take away the rights if men.
And further that our chartered rights and privileges shall be considered by us as holding the supremacy in the premises, and shall be maintained. Nothing short of the Supreme Court of this State having authority to disannul them; and the Municipal Court having jurisdiction in my case. You will see, therefore, that the peace of the city of Nauvoo is kept, let who will endeavor to disturb it. You will also see, that whenever any mob force, or violence is used on any citizen thereof, or that belongeth thereunto, you will see that that force or violence, is immediately dispersed and brought to punishment; or meet it, or contest it, at the point of the sword with firm, undaunted and unyielding valor; and let them know that the spirit of old Seventy-Six and of Washington yet lives, and is contained in the bosoms and blood of the children of the fathers. If there are any threats in the city, let legal steps be taken against them; and let no man, woman or child be intimidated, or suffer it to be done. Nevertheless, as I said in the first place, we will take every measure that lays in our power, and make every sacrifice that God or man could require at our hands to preserve the peace and safety of the people without collision. And if sacrificing my own liberty for months and years without stooping to the disgrace of Missouri persecutions and violence, and Carlin's misrule and corruption. I bow to my fate with cheerfulness, and all due deference in consideration of the lives, safety and welfare of others. But if this policy cannot accomplish the desired object let our charter and municipality, free trade, and sailor's rights be our motto, and go-ahead David Crocket like, and lay down our lives like men, and defend ourselves to the best advantage we can to the very last. You are therefore hereby authorized and commanded by virtue of the authority which I hold, and commission granted me by the executive of this state, to maintain the very letter and spirit of the above contents of this letter to the very best of your ability; to the extent of our lives and our fortunes, and to the lives and fortunes of the Legion; as also all those who may volunteer their lives and fortunes with ours; for the defense of our wives and children, our fathers and our mothers; our homes, our grave yards and our tombs; and our dead and their tombstones, and our dear bought American liberties, with the blood of our fathers and all that is dear and sacred to men.
Shall we shrink at the onset? No! Let every man's brow be as the face of a lion; let his breast be as unshaken as the mighty oak, and his knee confirmed as the sapling of the forest: and by the voice and loud roar of the cannon; and the loud peals and thundering of artillery; and by the voice of the thunderings of heaven as upon Mount Sinai; and by the voice of the heavenly hosts; and by the voice of the eternal God; and by the voice of innocent blood; and by the voice of innocence; and by the voice of all that is sacred and dear to man, let us plead the justice of our cause; trusting in the arm of Jehovah, the Eloheim, who sits enthroned in the heavens; that peradventure He may give us the victory; and if we bleed, we shall bleed in a good cause, in the cause of innocence and truth; and from henceforth will there not be a crown of glory for us? And will not those who come after hold our names in sacred remembrance? And will our enemies dare to brand us with cowardly reproach?
With these considerations, I subscribe myself, yours most faithfully and respectfully, with acknowledgments of your high and honored trusts as Major-General of the Nauvoo Legion.
JOSEPH SMITH,
Mayor of the City of Nauvoo, and Lieutenant-General of the Nauvoo Legion, of Illinois Militia.
P.S.—I want you to communicate all the information to me of all the transactions as they are going on daily, in writing, by the hands of my aides-de-camp. As I am not willing that anything that goes from my hand to you should be made a public matter, I enjoin you to keep all things in your own bosom; and I want everything that comes from you to come through my aides. The bearer of this will be able to pilot them in a way that will not be prejudicial to my safety.
JOSEPH SMITH.
The Departure of Emma for Nauvoo.
I gave the foregoing letter to Emma with a charge to deliver it to General Law tomorrow. After considerable conversation on various subjects, and partaking of dinner Emma, accompanied by Brothers Derby and Clayton started for Nauvoo. The morning had been very wet, and the roads were very muddy. It was difficult walking—they proceeded to the river and entered a skiff, in which they proceeded across the river, and then down the side of the islands—soon after they got on the water, the wind began to blow very hard, and it was with much difficulty and apparent danger that they could proceed; but they continued on, and after considerable toil arrived opposite the city of Nauvoo—they went between the islands and crossed over the river to Montrose. As soon as they landed the wind abated, and was nearly calm. Brother Derby wanted to return up the river without the additional toil of crossing to Nauvoo—they met with Brother Ivins' skiff just about to go over to Nauvoo, they got into that skiff and left Brother Derby to return at his own leisure. Before they could get over the wind arose again considerably, but they arrived safe home about six o'clock in the evening, where they found Mr. Powers from Keokuk, who had just returned from Burlington. While there he ascertained that there was no writ issued in Iowa for me.
The people inquired "if it was not true that Joseph had been commissioned by the United States to visit the Indians and negotiate with them for a tract of land," such being the report in circulation. Mr. Powers answered that he "was not authorized to assert that the report was true, but he thought that it was not only possible, but probable;" but in this Mr. Powers was mistaken.
Monday, 15.—This forenoon several reports were in circulation in the city, that the militia are on their way here, and the same is said to have been stated by the stage driver, but it is supposed that it is only a scheme to alarm the citizens. Emma presented the foregoing letter to Major-General Law, to which he responded as follows:
Letter of Wilson Law to the Prophet, Expressing Willingness to Carry out the Latter's Instructions.
NAUVOO CITY, ILLINOIS, August 15, Afternoon, 1842.
Lieutenant-General Joseph Smith:
DEAR FRIEND:—I this morning received a line from you, by the young man (Walker) respecting the guns, &c. One of them is in the stone shop by the Nauvoo house. One I expect to get put into Mr. Ivins' barn, and the other I cannot get under lock and key in any place I know of yet, but I will have them taken the best care of that I can.
I have also received from the hand of your lady your orders at length respecting matters and things, and I am happy indeed to receive such orders from you, for your views on these subjects are precisely my own. I do respond with my whole heart to every sentiment you have so nobly and so feelingly expressed, and while my heart beats, or this hand which now writes is able to write and wield a sword, you may depend on it being at your service in the glorious cause of liberty and truth, and ready in a moment's warning to defend the rights of man, both civil and religious. Our common rights and peace is all we ask, and we will use every peaceable means in our power to enjoy these; our rights we must have, peace we must have if we have to fight for it.
There has nothing worthy of notice come to my knowledge today, the gentlemen officers are seemingly very unhappy and out of humor with themselves more than with anybody else. They see we have the advantage of them and that they cannot provoke us to break the law; and I think they know if they do that, we will use them up the right way. I guess they see that in our patience we possess our souls, and I know that if they shed, or cause to be shed, a drop of blood, of one of the least amongst us, that the lives of the transgressors shall atone for it, with the help of our God.
I send you the ordinance that was passed by the court martial on Saturday last, for your approval or otherwise, as it cannot become a law without your approbation. I also send you the returns of the election for Major-General, as you ordered the election, you will please order the war secretary of the Legion (Colonel Sloan) to send for a commission.
With the warmest feelings of my heart, I remain most respectfully yours,
WILSON LAW.
P.S.—Afternoon, 6 o'clock, I have just learned that Mr. Pitman got a letter about noon and got ready immediately, and started off, as he said for Carthage, but I think for Quincy, giving it up for a bad job.
W. L.
Unfriendly Spirit at Carthage.
About dark Brother Woolley returned from Carthage and stated that he had conversed with Chauncey Robinson, who informed him that he had ascertained that the sheriffs were determined to have me, and if they could not succeed themselves they would bring a force sufficient to search every house in the city, and if they could not find me there, they would search the state, &c.
As before stated, the sheriffs left the city, about four o'clock, saying they were going to Carthage, but Brother Woolley did not meet them on the road. It is believed they are gone to Quincy.
Calmness and Courage of the Prophet.
In consequence of these reports it was considered wisdom that some of the brethren should go and inform me. Accordingly about nine o'clock Hyrum Smith, George Miller, William Law, Amasa Lyman, John D. Parker, Newel K. Whitney and William Clayton started by different routes on foot and came to the place where I was. When the statement was made to me I proposed to leave the city, suspecting I was no longer safe, but upon hearing the whole statement from those present I said I should not leave my present retreat yet, I did not think I was discovered, neither did I think I was any more unsafe than before. I discovered a degree of excitement and agitation manifested in those who brought the report, and I took occasion to gently reprove all present for letting report excite them, and advised them not to suffer themselves to be wrought upon by any report, but to maintain an even, undaunted mind. Each one began to gather courage, and all fears were soon subsided, and the greatest union and good feeling prevailed amongst all present. Various subjects then were conversed upon, and counsel given which was felt to be most seasonable and salutary. After conversing awhile in the grove the company retired into the house and sat and conversed until about two o'clock, at which time they departed, evidently satisfied and much encouraged by the interview.
A great whirlwind at Chauffailes, France. Thirty houses were carried away, and over twenty persons killed. Six hundred houses with all they contained were burned at Ursel, Russia.
The following editorial appeared in the Times and Seasons:
PERSECUTION.
"If ye will live godly in Christ Jesus, ye shall suffer persecution," was the solemn proclamation made by one of the ancient servants of God; a prophecy that has received its fulfillment in all ages, that has been known and understood by all Saints, and that has been engraven upon the memories of all the faithful; for while blood, and fire, and sword, and torture, have been brought into requisition against the Saints; whilst chains, and fetters and death have been employed, and their sighings and mournings have been wafted on the wings of the wind; their solitary hours and midnight cries; their distress and calamity have been disregarded. This eternal truth has re-echoed in their ears; it has touched their inmost soul; has been written on the tablet of their hearts—"if ye will live godly in Christ Jesus, ye shall suffer persecution."
Ever since the formation of the Church of Jesus Christ of Latter-day Saints, calumny, reproach and persecution have flown plentifully into their lap—detraction, slander, falsehood, and misrepresentation have been gratuitously heaped upon them; they have been assailed by vexatious law suits, organized mobs, and illegally treated by militia; they have been imprisoned, whipped, tarred and feathered, and driven from their homes; they have had their property confiscated, and have suffered banishment, exile and death for their religion.
Missouri has been one of the principal actors in the scene; she has made many a wife a widow, and many a child an orphan. The tears of the oppressed have plentifully watered her soil; the cries of her robbed and spoiled have rung through her valleys, and been re-echoed from hill to hill; many a weary pilgrim borne down with oppression and weary of life has laid himself down to sleep in the arms of death, while the blood of the innocent has drenched her soil. And never till the trump of God shall sound, the sleeping dead shall arise, the books be opened and the secret history of peoples and nations be unfolded, will the amount of their sufferings be fully known. That day will unfold scenes of wickedness, misery and oppression, and deeds of inhumanity and blood that the most eloquent cannot portray, the pencil of the limner depict; and that is beyond the power of language to unfold—scenes of misery, of woe, and human suffering. Dipped in the malice of the most fiendish hate, the cup of misery has been wrung out, and they have drunk it to the very dregs.
Missouri, frantic with rage, and not yet filled with blood, wishes now to follow her bleeding victims to their exile, and satiate herself with blood. And not satisfied with staining her own escutcheon, she wishes to decoy the noble, generous and patriotic sons of Illinois—to deceive them with appearances—to draw them into her snare, that they may be sharer in her crimes, and participate in her guilt and stamp with eternal infamy their character. We have already to blush for the gullibility of many of her [Illinois] editors who feel desirous to fan the deadly flame, and stain their hands with her [Missouri's] foul deeds. We would advise such to halt, to pause for a moment—to reflect upon what they are doing. Have they not witnessed Missouri's wanton persecution; her cruel oppression; her deadly hate? Have they not loudly exclaimed against such proceedings; stood forth in defense of republicanism—and as true patriots defended the rights of man? And can they now advocate a cause that would attempt to make an innocent, virtuous people "tremble at the sight of gathering hosts!" or even moot the question.
Who is it that has made his affidavit that Joseph Smith has been accessory to shooting him? Governor Boggs of Missouri, a man, who, three years ago, issued an order to exterminate fifteen thousand men, women and children in republican America; a man who sanctioned mobocracy, and raised militia for that effect; a man who has been the cause of the death of scores of innocent people, and has actually been a wholesale murderer. This is the man who prefers the charge; a man who has long ago violated his constitutional oath. We deprecate at all times the commission of so diabolical a crime as that of murder if committed upon our greatest enemies; and would content ourselves with letting the Lord take vengeance into His own hands. Moreover we would seriously ask if his [Governor Boggs'] statement concerning Joseph Smith is probable, or even possible, under the circumstances mentioned by him? Could Governor Boggs swear that Joseph Smith was accessory before the fact, when he has not seen him for three years? and when Joseph Smith has not been in the state of Missouri for that length of time? Whatever his belief might be about his being engaged in the plot, he could not swear to it. Concerning Rockwell, he was in Missouri, and it is reported that he is gone there to prove himself clear, but we should think that Missouri is the last place to go for justice; we don't think that she is capable of administering it to the Mormons; she must, however, first atone for her bloody deeds, and refund to them what she has robbed them of before their confidence can be restored in her justice, or righteousness. But we would ask, is there no one to murder men but Mormons? Are not assassins stalking through her streets daily? Let the history of the frequent murders in St. Louis and other places in Missouri answer. But again, who does not know that Boggs has been in frequent difficulties with other people; that he has been on the point of duelling with senators, and that his life has been frequently threatened, and that not by Mormons: this we are prepared to prove. Without saying more upon this subject we will proceed to give a history of the arrest.
On Monday the 8th instant General Smith was arrested upon a warrant under the signature of Governor Carlin, in accordance, as stated, with a call from Governor Reynolds of Missouri, upon the affidavit of ex-Governor Boggs. Mr. Rockwell was arrested at the same time as the principal. There was no evasion of this call for the persons of Messrs. Smith and Rockwell. The Municipal Court, however, issued a writ of habeas corpus, according to the constitution and city charter. This writ demanded the bodies of Smith and Rockwell to be brought before the said court, but the officers in charge of these men refused to obey its call; though after some deliberation, they left them in charge of the city marshal, without the original writ by which they were arrested, and by which only they could be retained, and returned back to Governor Carlin for further instruction. Thus Messrs. Smith and Rockwell were free from the arrest, as the marshal had no authority to hold them in custody. Some two or three days after, the aforesaid officers returned, for the purpose of executing the Governor's order, without paying attention to the writ of habeas corpus issued by the Municipal Court; but Messrs. Smith and Rockwell were absent.
In a free government every person's rights and privileges are the same; no extraordinary process can issue legally, nor no extra-judicial act be required; justice, like her representative goddess, is blind to appearances, and favors no one. In this point of view, then, let us legally examine the case in question:—Mr. Boggs makes an affidavit in Missouri, and charges one O. P. Rockwell with "shooting Lilburn W. Boggs with intent to kill," on the night of the 6th of May, 1842, and that the said Rockwell had fled from justice to the state of Illinois. Shooting with intent to kill, and Mr. Boggs alive two or three months after to swear to it may be set down as insufficient grounds for writ from the governor of one state, to demand a person as a fugitive from justice in another state. For aught that appears to the contrary, he might have shot in his own defense and been justifiable; as the charge is not grounded on the wilful, malicious, or felonious intent, without the fear of God before his eyes, to murder. The affidavit is therefore not sufficient for the apprehension, detention and transportation of the said Rockwell to the courts of Missouri. Here we deny that the Orrin P. Rockwell arrested is the one intended in the writ, this Rockwell being not guilty.
If Mr. Boggs knew, of himself, the fact that Mr. Rockwell shot at him with intent to kill, why did he delay the prosecution some two or three months? If he obtained his knowledge from a second or third person, why not avail himself of their affidavits in the body of the writ?
Again, Mr. Boggs charges one Mr. Joseph Smith with being "accessory before the fact to an assault with intent to kill," on the night of the sixth of May, 1842. This must allude to some other Joseph Smith, as the Joseph Smith of this city, was in Nauvoo on the aforesaid sixth of May, 1842, and on the next day he was at his post as Lieut. Gen. of the Nauvoo Legion. Nor can it be proved that he has been in the state of Missouri for the last three years.
But for the sake of argument admit the language of the writ, and Joseph Smith as an accessory before the fact, with intent to kill, must have aided or abetted by words, or by means, while in the state of Illinois, and cannot come under the purview of the fugitive act. Having not fled from justice from another state; and, according to the express language of the constitution; "he could not be liable to be transported but of the state for an offense committed within the same."
An accessory before the fact in man-slaughter is an anomaly—and now if the Joseph Smith of Nauvoo, has committed a crime of the nature charged in the writ, which we deny in toto, he should be held amenable to the laws of Illinois, and in the ordinary course of procedure by indictment, in accordance with the right of the constitution, which says that he should have a "speedy public trial by an impartial jury of the vicinage."
Judging now from all the facts of the case, taking the two affidavits together, we must say that the whole forms but a poor excuse for executive interference, and when properly weighed by good judges of law in criminal jurisprudence, will be found wanting in all the important counts which constitute a fair case.
As to the writ of habeas corpus, issued by the Municipal Court of the city of Nauvoo, it was not acted upon, though we believe that so long as it was not incompatible with the spirit and meaning of the constitution of the state, and of the constitution of the United States, its power was sovereign, as to the rights and privileges of citizens, granted to them by the City Charter, having these express privileges, in words as follows: "To make, ordain, establish and execute all such ordinances, not repugnant to the constitution of the United States and of this state, as they may deem necessary for the peace, benefit, good order, regulation, convenience and cleanliness of the city"—and "the Municipal Court shall have power to grant writs of habeas corpus in all cases arising under the ordinance of the city council."
Now, it is well known that if this court exceeded the bounds of the chartered power, or transcended the limits of the constitution of the state, or United States, it could be made to respond in a writ of quo warranto; and, as a writ of habeas corpus can only test the validity, not the virtue of a process (as testimony to prove the guilt or innocence of a person—under an investigation by habeas corpus, is inadmissible), we believe, that judges, lawyers, and jurors, will not be very apprehensive that the law of the land, or the rights of the people, will suffer violence on this account.
Under the existing animosity of the inhabitants of the state of Missouri, manifested towards the Church of Latter-day Saints, prudence would dictate great caution, and forbearance in the proceedings of public functionaries, relative to claims for persons or property in favor of either party, holding sacred the old maxim: "That it would be better to let ninety and nine guilty persons go unpunished, than to punish one innocent person unjustly."
Concerning the whole matter, we believe that the parties are entirely innocent of the charges alleged against them; and that the whole of it is a wicked and malicious persecution. But it may here be asked by some, if they are innocent, why did they not apply to the master in chancery for a writ of habeas corpus, present themselves before the judge of the District Court, and prove themselves clear?
First, we would answer, that the writ of our Municipal Court was treated with contempt by the officers, and it would have been dishonoring our municipal authorities to have acknowledged the insufficiency of their writ, and to have let our city charter be wantonly trodden under foot; and that could not have been enforced without coercion, and perhaps employing military force, which under the present excited state of society might have been construed to treason.
In the second place, if they appealed to the District Court it might have availed them nothing, even if the judge felt disposed to do justice (which we certainly believe he would have done) as their dismissal would rest upon some technicalities of law, rather than upon the merits of the case; as testimony to prove the guilt or innocence of the persons charged, could not be admitted on the investigation on a writ of habeas corpus, the question not being whether the persons are guilty or not guilty; but merely to test the validity of the writ; which if proved to be issued in due form of law, however innocent the parties might be, would subject them to be transported to Missouri—to be murdered.
Upon the whole we think that they have taken the wisest course; we have no reflections to make upon their conduct, and shall maintain unshaken our opinions unless we have more light on the subject than we now possess.
Tuesday, August 16.—Wrote as follows:—
The Prophet's Letter to Emma Smith—Detailing Prospective Movements.
NAUVOO, August 16, 1842.
MY DEAR EMMA:—I embrace this opportunity to express to you some of my feelings this morning. First of all, I take the liberty to tender you my sincere thanks for the two interesting and consoling visits that you have made me during my almost exiled situation. Tongue cannot express the gratitude of my heart, for the warm and true-hearted friendship you have manifested in these things towards me. The time has passed away, since you left me, very agreeably thus far; my mind being perfectly reconciled to my fate, let it be what it may. I have been kept from melancholy and dumps, by the kind-heartedness of Brother Derby, and his interesting chit-chat from time to time, which has called my mind from the more strong contemplation of things and subjects that would have preyed more earnestly upon my feelings.
Last night Brothers Hyrum, Miller, Law, and others came to see us. They seemed much agitated, and expressed some fears in consequence of some maneuverings and some flying reports which they had heard in relation to our safety; but, after relating what it was, I was able to comprehend the whole matter to my entire satisfaction, and did not feel at all alarmed or uneasy. They think, however, that the militia will be called out to search the city; and if this should be the case, I would be much safer for the time being at a little distance off, until Governor Carlin could get weary, and be made ashamed of his corrupt and unhallowed proceedings. I had supposed, however, that if there were any serious operations taken by the governor, that Judge Ralston, or Brother Hollister would have notified us; and cannot believe that anything very serious is to be apprehended, until we obtain information from a source that can be relied upon.
I have consulted whether it is best for you to go to Quincy and see the Governor; but, on the whole, he is a fool; and the impressions that are suggested to my mind are, that it will be of no use; and the more we notice him and flatter him, the more eager he will be for our destruction. You may write to him whatever you see proper, but to go and see him, I do not give my consent at present.
Brother Miller again suggested to me the propriety of my accompanying him to the Pine Woods, and then he return, and bring you and the children. My mind will eternally revolt at every suggestion of that kind, more especially since the dream and vision that was manifested to me on the last night. My safety is with you, if you want to have it so. Anything more or less than this cometh of evil. My feelings and counsel I think ought to be abided. If I go to the Pine country, you shall go along with me, and the children; and if you and the children go not with me, I don't go. I do not wish to exile myself for the sake of my own life, I would rather fight it out. It is for your sakes, therefore, that I would do such a thing. I will go with you, then, in the same carriage, and on horseback from time to time as occasion may require; for I am not willing to trust you in the hands of those who cannot feel the same interest for you that I feel; to be subject to the caprice, temptations, or notions of anybody whatever. And I must say that I am prepossessed somewhat with the notion of going to the Pine country anyhow; for I am tired of the mean, low, and unhallowed vulgarity of some portions of the society in which we live; and I think if I could have a respite of about six months with my family, it would be a savor of life unto life, with my house. Nevertheless, if it were possible, I would like to live here in peace and wind up my business; but if it should be ascertained to a dead certainty that there is no other remedy, then we will round up our shoulders and cheerfully endure it; and this will be the plan: Let my horse, saddle, saddle-bags, and valise to put some shirts and clothing in, be sent to me. Let Brothers Derby and Miller take a horse and put it into my buggy, with a trunk containing my heavier clothes, shoes, boots, &c.; and let Brother Taylor accompany us to his father's, and there we will tarry, taking every precaution to keep out of the hands of the enemy, until you can arrive with the children. Let Brother Hyrum bring you. Let Lorin Farr and Brother Clayton come along, and bring all the writings, and papers, books, and histories, for we shall want a scribe in order that we may pour upon the world the truth, like the lava from Mount Vesuvius. Then, let all the goods, household furniture, clothes, and store goods that can be procured be put on the boat, and let twenty or thirty of the best men that we can find be put on board to man it, and let them meet us at Prairie-du-Chien; and from thence we will wend our way like larks up the Mississippi, until the towering mountains and rocks shall remind us of the places of our nativity, and shall look like safety and home; and then we will bid defiance to the world, to Carlin, Boggs, Bennett, and all their whorish whores and motly clan, that follow in their wake, Missouri not excepted, and until the damnation of hell rolls upon them, by the voice, and dread thunders, and trump of the eternal God. Then in that day will we not shout in the victory, and be crowned with eternal joys, for the battles we have fought, having kept the faith and overcome the world?
Tell the children it is well with their father as yet; and that he remains in fervent prayer to Almighty God for the safety of himself, and for you, and for them.
Tell Mother Smith that it shall be well with her son, whether in life or in death; for thus saith the Lord God. Tell her that I remember her all the while, as well as Lucy, and all the rest. They all must be of good cheer.
Tell Hyrum to be sure and not fail to carry out my instructions; but, at the same time if the militia does not come, and we should get any favorable information, all may be well yet.
Yours in haste, your affectionate husband until death, through all eternity, for evermore.
JOSEPH SMITH.
P.S.—I want you to write to Lorenzo D. Wasson, and get him to make affidavit to all he knows about Bennett, and forward it. I also want you to ascertain from Hyrum whether he will conform to what I have requested; and you must write me an answer per bearer, giving me all the news you have, and what is the appearance of things this morning.
J. S.
I also wrote General Law as follows:—
Joseph Smith's Letter to Wilson Law—Concerning Probable Movements of the Prophet.
HEADQUARTERS NAUVOO LEGION, August 16, 1842.
Major-General Law:
BELOVED BROTHER AND FRIEND:—Those few lines which I received from you, written on the 15th, were to me like apples of gold in pictures of silver. I rejoice with exceeding great joy to be associated in the high and responsible stations which we hold, [with one] whose mind and feelings and heart are so congenial with my own. I love that soul that is so nobly entabernacled in that clay of yours. May God Almighty grant that it may be satiated with seeing a fulfillment of every virtuous and manly desire that you possess! May we be able to triumph gloriously over those who seek our destruction and overthrow, which I believe we shall.
The news you wrote me is more favorable than that which was communicated by the brethren. They seemed a little agitated for my safety, and advised me for the Pine Woods country, but I succeeded admirably in calming all their fears; but, nevertheless, as I said in my former letter, I was willing to exile myself for months and years, if it would be for the welfare and safety of the people; and I do not know but it would be as well for me to take a trip to the Pine countries, and remain until arrangements can be made for my most perfect safety when I return. These are, therefore, to confer with you on this subject, as I want to have a concert of action in everything I do. If I knew that they would oppress me alone, and let the rest of you dwell peaceably and quietly, I think it would be the wisest plan to absent myself for a little season, if by that means we could prevent the effusion of blood.
Please write and give me your mind on that subject, and all other information that has come to hand today, and what are the signs of the times. I have no news, for I am where I cannot get much. All is quiet and peaceable around. I therefore wait with earnest expectation for your advices. I am anxious to know your opinion on any course that I may see proper to take, for in the multitude of counsel there is safety.
I add no more, but subscribe myself your faithful and most obedient servant, friend, and brother,
JOSEPH SMITH,
Lieut.-General of the Nauvoo Legion of Illinois Militia.
The foregoing letters were delivered to Brother Derby, who proceeded immediately to the city.
Brother Derby has taken the greatest interest in my welfare, and I feel to bless him.
Blessing of the Prophet upon Erastus H. Derby.
Blessed is Brother Erastus H. Derby, and he shall be blessed of the Lord. He possesses a sober mind, and a faithful heart. The snares therefore that will subsequently befall other men, who are treacherous and rotten hearted, shall not come nigh unto his doors, but shall be far from the path of his feet. He loveth wisdom and shall be found possessed of her. Let there be a crown of glory and a diadem upon his head. Let the light of eternal truth shine forth upon his understanding; let his name be had in everlasting remembrance; let the blessings of Jehovah be crowned upon his posterity after him, for he rendered me consolation in the lonely places of my retreat. How good and glorious it has seemed unto me, to find pure and holy friends, who are faithful, just, and true, and whose hearts fail not; and whose knees are confirmed and do not falter, while they wait upon the Lord, in administering to my necessities, in the day when the wrath of mine enemies was poured out upon me.
In the name of the Lord, I feel in my heart to bless them, and to say in the name of Jesus Christ of Nazareth, that these are the ones that shall inherit eternal life. I say it by virtue of the Holy Priesthood, and by the ministering of holy angels, and by the gift and power of the Holy Ghost.
Sentiments of the Prophet Towards His Wife Emma.
How glorious were my feelings when I met that faithful and friendly band, on the night of the eleventh, on Thursday, on the island at the mouth of the slough, between Zarahemla and Nauvoo: with what unspeakable delight, and what transports of joy swelled my bosom, when I took by the hand, on that night, my beloved Emma—she that was my wife, even the wife of my youth, and the choice of my heart. Many were the reverberations of my mind, when I contemplated for a moment the many scenes we had been called to pass through, the fatigues and the toils, the sorrows and sufferings, and the joys and consolations, from time to time, which had strewed our paths and crowned our board. Oh what a commingling of thought filled my mind for the moment, again she is here, even in the seventh trouble—undaunted, firm, and unwavering—unchangeable, affectionate Emma!
The Prophet's Love for His Brother Hyrum.
There was Brother Hyrum who next took me by the hand—a natural brother. Thought I to myself, Brother Hyrum, what a faithful heart you have got! Oh may the Eternal Jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! O how many are the sorrows we have shared together; and again we find ourselves shackled with the unrelenting hand of oppression. Hyrum, thy name shall be written in the book of the law of the Lord, for those who come after thee to look upon, that they may pattern after thy works.
The Bond Between the Prophet and Newel K. Whitney.
Said I to myself, Here is Brother Newel K. Whitney also. How many scenes of sorrows have strewed our paths together; and yet we meet once more to share again. Thou art a faithful friend in whom the afflicted sons of men can confide, with the most perfect safety. Let the blessings of the Eternal also be crowned upon his head. How warm that heart! how anxious that soul! for the welfare of one who has been cast out, and hated of almost all men. Brother Whitney, thou knowest not how strong those ties are that bind my soul and heart to thee.
My heart was overjoyed as I took the faithful band by the hand, that stood upon the shore, one by one. William Law, William Clayton, Dimick B. Huntington, George Miller, were there. The above names constituted the little group.
The Prophet's Exaltation of Spirit.
I do not think to mention the particulars of the history of that sacred night, which shall forever be remembered by me; but the names of the faithful are what I wish to record in this place. These I have met in prosperity, and they were my friends; and I now meet them in adversity, and they are still my warmer friends. These love the God that I serve; they love the truths that I promulgate; they love those virtuous, and those holy doctrines that I cherish in my bosom with the warmest feelings of my heart, and with that zeal which cannot be denied. I love friendship and truth; I love virtue and law; I love the God of Abraham, of Isaac, and of Jacob; and they are my brethren, and I shall live; and because I live they shall live also. These are not the only ones who have administered to my necessity and whom the Lord will bless. There is Brother John D. Parker and Brother Amasa Lyman, and Brother Wilson Law, and Brother Henry G. Sherwood. My heart feels to reciprocate the unwearied kindnesses that have been bestowed upon me by these men. They are men of noble stature, of noble hands, and of noble deeds; possessing noble, and daring, and giant hearts and souls. There is Brother Joseph B. Noble also, I would call up in remembrance before the Lord. There is Brother Samuel H. Smith, a natural brother—he is even as Hyrum. There is Brother Arthur Millikin also, who married my youngest sister, Lucy: he is a faithful, an honest, and an upright man.
The Prophet's Gratitude.
While I call up in remembrance before the Lord these men, I would be doing injustice to those who rowed me in the skiff up the river that night, after I parted with the lovely group—who brought me to this my safe, and lonely, and private retreat—Brother Jonathan Dunham, and the other, whose name I do not know. Many were the thoughts that swelled my aching heart, while they were toiling faithfully with their oars. They complained not of hardship and fatigue to secure my safety. My heart would have been harder than an adamantine stone, if I had not prayed for them with anxious and fervent desire. I did so, and the still small voice whispered to my soul: These, that share your toils with such faithful hearts, shall reign with you in the kingdom of their God; but I parted with them in silence, and came to my retreat. I hope I shall see them again, that I may toil for them, and administer to their comfort also. They shall not want a friend while I live; my heart shall love those, and my hands shall toil for those, who love and toil for me, and shall ever be found faithful to my friends. Shall I be ungrateful? Verily no! God forbid!
I design to continue this subject at a future time.
CHAPTER VI.
CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, ET AL.—THE PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE SAINTS—REVIVAL OF THE ZEAL OF SIDNEY RIGDON—THE PROPHET'S BLESSINGS UPON HIS FRIENDS.
Tuesday, August 16, 1842.—Brother Derby returned in the evening, bringing the following letter:
Letter of Emma Smith to Joseph Smith, Relating to the Future Movements of the Prophet, and Items of Business.
DEAR HUSBAND:—I am ready to go with you if you are obliged to leave; and Hyrum says he will go with me. I shall make the best arrangements I can and be as well prepared as possible. But still I feel good confidence that you can be protected without leaving this country. There are more ways than one to take care of you, and I believe that you can still direct in your business concerns if we are all of us prudent in the matter. If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you.
General Adams sends the propositions concerning his land, two dollars an acre, payments as follows: Assumption of mortgage, say about fourteen hundred, interest included. Taxes due, supposed about thirty dollars. Town property one thousand dollars. Balance, money payable in one, two, three or four years.
Brother Derby will tell you all the information we have on hand. I think we will have news from Quincy as soon as tomorrow.
Yours affectionately forever,
EMMA SMITH.
Letter of Wilson Law to Joseph Smith—Advises Retirement of the Prophet from Nauvoo until Next Governor Takes his Seat of Office.
NAUVOO CITY, ILLINOIS, 1 o'clock, afternoon, August 16, 1842.
Lieutenant-General Joseph Smith:
MY DEAR FRIEND.—I have just received and read yours of today, and hasten to reply.
There is no movement of any kind going on today amongst the enemy, as far as I can see, which helps to strengthen me in my opinion of yesterday; but still it might be a calm before a storm, and if so we will meet it when it comes. You wish my opinion respecting your absenting yourself for some time from those friends that are dear to you as life, and to whom you are also as dear, and from the place and station to which you are called by Him who ruleth in the armies of heaven and amongst the inhabitants of the earth.
I must confess that I feel almost unworthy to give an opinion on the subject, knowing that your own judgment is far superior to mine; but nevertheless you shall have it freely. It is this: I think that if they cannot get you peaceably according to the forms of law, that they will not dare to attempt violence of any kind upon the inhabitants of the city; for they are well aware that they cannot insult us with impunity, neither use violence, only at the risk of their lives; and there are but few men who are willing to risk their lives in a bad cause. It is the principles and spirit of liberty, of truth, of virtue, and of religion, and equal rights, that make men courageous, and valiant and fearless in the day of battle and of strife, and just the contrary with the oppressor; for nine times out of ten, a bad cause will make a man a coward, and he will flee when no man pursueth.
Now if I am right in thinking that it is you alone they seek to destroy, as soon as they find they cannot get you, they will cease to trouble the city except with spies; and if we knew that you were completely out of their reach, we could either laugh at their folly, or whip them for impertinence or anything else, as the case may be; for we would feel so happy in your safety, that we could meet them in any shape.
On the whole, I think it would be better for you to absent yourself till the next governor takes the chair, for I do think if you are not here they will not attempt any violence on the city; and if they should, they will disgrace themselves in the eyes of the world, and the world will justify us in fighting for our rights, and then you can come out like a lion, and lead your people to victory and to glory in the name of the Lord of Hosts.
I know the sacrifice you must make in taking this course. I know it will grieve your noble spirit to do so; for when I think of it myself, I feel no desire in life but to fight, and to cut off from the earth all who oppress, and to establish that true form of government at once, which would guarantee to every man equal rights. I know we have justice on our side in respect of city laws, and that the acts of the Municipal Court are legal; but the question is, are we now able to assert them? or had we better wait till we are more able? The latter course will give us peace a little while, by sacrificing your liberty, and the feelings of your family and friends, and depriving us all of your society and governing wisdom.
I will only add I am ready for either course; and may God direct us to do that that is best. If you should conclude to go for awhile, I must see you before you go; and for the present, I will bid you be cheerful, and make yourself as happy as you can, for the right side of the wheel will soon be up again.
And till then and forever, I remain under every circumstance, your friend and obedient servant,
WILSON LAW.
General James Arlington Bennett wrote me from New York as follows:
Letter of James Arlington Bennett to Joseph Smith, Anent John C. Bennett and his Forthcoming Anti-Mormon Book.
ARLINGTON HOUSE, August 16, 1842.
DEAR SIR:—Your polite and friendly note was handed to me a few days since by Dr. Willard Richards, who I must say, is a very fine specimen of the Mormon people, if they are all like him; and indeed I think him a very excellent representative of yourself, as I find he is your most devoted admirer and true disciple. He spent two days with me, and from his arguments, and from his mild and gentlemanly demeanor, almost made me a Mormon.
You have another representative here (who spent a day with me some time since) of the name of Foster, who is, I think, president of the Church in New York, and most unquestionably a most excellent and good man, and would be so if he were Turk, Jew or Saint. He is ab initio, a good man, and to you a most true, enthusiastic and devoted disciple. He has no guile. Dr. Bernhisel, of New York, too, is a most excellent man and true Christian. These are men with whom I could associate forever, even if I never joined their Church or acknowledged their faith.
General John C. Bennett called on me last Friday and spent just two hours, when he left, he said for the Eastern States. Being aware that Elder Richards is here, he had very little to say. He, however, proposed to me to aid him, whether serious or not, in arranging materials for publishing "An Exposition of Mormon Secrets and Practices," which I promptly refused, on two grounds:
1st. That I had nothing to do with any quarrel that might arise between you and him, as I could not be a judge of the merits or demerits of the matter: and
2nd. That inasmuch as he himself had proposed to you and your council to confer on me honors which I never sought, yet which I highly prize, it would be the height of ingratitude, as well as inconsistent with every principle of common honesty and propriety, for me to join him in an effort to lower my own honors by attempting to lower in public estimation the people from whom those honors emanated.
He gave Bennett of the Herald his commission, which I opposed from the very first; and you now see, by that paper, the sport which that man has made of it. I tell you there is no dependence on the friendship of that editor, when his interest is at issue. I am assured that James Gordon Bennett is going to publish, conjointly with John C. Bennett, on half profit, the exposition against you and your people, which is going to contain a great number of scandalous cuts and plates. But don't be concerned; you will receive no injury whatever from any thing any man or set of men may say against you. The whole of this muss is only extending your fame, and will increase your numbers tenfold.
You have nothing to expect from that part of the community who are bigotedly attached to other churches. They have always believed and still believe everything said to your disadvantage; and what General John C. Bennett is now saying in the papers is nothing more than what was common report before, throughout this whole community, insomuch that I had to contradict it in the Herald under the signature of "Cincinnatus"—and even requested the Elders of the Mormon Church to do so long ago. You, therefore have lost not a whit of ground by it. I must in charity forbear commenting on the course of General Bennett in this matter. Considering all things delicacy forbids such a course.
There are some things, however, I feel very sorely, and could wish they had not transpired. He and the Herald will make money out of the book, and there the matter will end, as you will find that the Herald will puff it to the skies. [A]
[Footnote A: Bennett's book, "The History of the Saints, or an Exposure of Joseph Smith and Mormonism," was not published by the New York Herald, but by a Boston publishing house, Leland & Whiting, 71 Washington St. The book was a failure from every point of view, in structure, literary merit and convincing power. The insincerity and the corrupt-mindedness of the author is loudly proclaimed by the ribald spirit that pervades the whole work.]
The books which I sent you you will retain in your hands for the present.
My respects to your amiable lady and all friends; and believe me as ever, though not a Mormon, your sincere friend,
JAMES ARLINGTON BENNETT.
P.S.—I know of no reason why the Wasp was not continued to be sent to me. I don't like the name. Mildness should characterize everything that comes from Nauvoo; and even a name, as Peleg says in his ethics, has much influence on one side or the other. My respects to your brother, its editor. I would just say that General John C. Bennett appeared to me to be in very low spirits, and I find that many communications intended for you from me have never reached you. Those books were made over to John C. Bennett, on the presumption that he would, in his own name, present them for the benefit of the Temple.
J. A. B.
The Prophet's Place of Retirement Discovered.
Wednesday, August 17.—I walked out into the woods for exercise in company with Brother Derby where we were accidentally discovered by a young man. We asked him various questions concerning the public feeling and situation of matters around, to all which he answered promptly. On being requested not to make it known where we were, he promised faithfully he would not, and said time would tell whether he did or no.
Letter of Wilson Law to Joseph Smith—Advising that the Prophet Secrete Himself in Nauvoo.
NAUVOO CITY, ILLINOIS, August 17, 1842.
Lieutenant-General Joseph Smith:
DEAR FRIEND:—Everything is moving along in the city in the usual tranquil and industrious manner. There is no change in the appearance of things that a common observer could see, although to one who knows and is acquainted with the countenances of the thinking few, it is evident that their minds are troubled more than common; and I know by myself that they cannot help it. And why should it be otherwise, when the Lord's anointed is hunted like a lion of the forest, by the most wicked and oppressive generation that has ever been since the days of our Savior. Indeed, every movement of this generation reminds me of the history of the people who crucified Christ. It was nothing but mob law, mob rule, and mob violence all the time. The only difference is that the governors then were more just than the governors now; they were willing to acquit innocent men, but our governors now despise justice, garble and pervert the law, and join in with the mob in pursuit of innocent blood.
I have been meditating on your communication of yesterday, and will just add a thought or so on the subject, respecting particularly your going to the Pine country. I think I would not go there for some time, if at all. I do not believe that an armed force will come upon us at all unless they get hold of you first; and then we rescue you, which we would do under any circumstances, with the help of God; but I would rather do it within the limits of the city, under the laws of the city. Therefore I would think it better to quarter in the city and not long in one place at once. I see no reason why you might not stay in safety within the city for months without any knowing it, only those who ought, and that as few as is necessary.
I must close for the present, remaining as ever, your affectionate friend and obedient servant,
WILSON LAW.
Letter of Emma Smith to Governor Carlin—Pleading the Cause of the Prophet and the People of Nauvoo Before his Excellency.
NAUVOO, August 17, 1842.
To his Excellency Governor Carlin:
SIR:—It is with feeling of no ordinary cast that I have retired, after the business of the day, and evening too, to address your honor. I am at a loss how to commence; my mind is crowded with subjects too numerous to be contained in one letter. I find myself almost destitute of that confidence, necessary to address a person holding the authority of your dignified and responsible office; and I would now offer, as an excuse for intruding upon your time and attention, the justice of my cause.
Was my cause the interest of an individual, or of a number of individuals, then, perhaps, I might be justified in remaining silent. But it is not. Nor is it the pecuniary interest of a whole community alone that prompts me again to appeal to your Excellency. But, dear Sir, it is for the peace and safety of hundreds, I may safely say, of this community, who are not guilty of any offense against the laws of the country; and also the life of my husband, who has not committed any crime whatever; neither has he transgressed any of the laws, or any part of the Constitution of the United States; neither has he at any time infringed upon the rights of any man, or of any class of men, or community of any description. Need I say he is not guilty of the crime alleged against him by Governor Boggs? Indeed it does seem entirely superfluous for me, or any one of his friends in this place, to testify his innocence of that crime, when so many of the citizens of your place and of many other places in this state, as well as in the Territory, [of Iowa] do know positively that the statement of Governor Boggs is without the least shadow of truth: and we do know, and so do many others, this the prosecution against him has been conducted in an illegal manner; and every act demonstrates the fact that all the design of the prosecution is to throw him into the power of his enemies, without the least ray of hope that he would ever be allowed to obtain a fair trial: and that he would be inhumanly and ferociously murdered, no person, having a knowledge of the existing circumstances, has one remaining doubt: and your honor will recollect that you said to me that you would not advise Mr. Smith ever to trust himself in Missouri.
And, dear Sir, you cannot for one moment indulge unfriendly feeling towards him, if he abides by your counsel. Then, Sir, why is it that he should be thus cruelly pursued? Why not give him the privilege of the laws of this state? When I reflect upon the many cruel and illegal operations of Lilburn W. Boggs, and the consequent suffering of myself and family, and the incalculable losses and sufferings of many hundreds who survived, and the many precious lives that were lost,—all the effect of unjust prejudice and misguided ambition, produced by misrepresentation and calumny, my bosom heaves with unutterable anguish. And who, that is as well acquainted with the facts as the people at the city of Quincy, would censure me, if I should say that my heart burned with just indignation towards our calumniators as well as the perpetrators of those horrid crimes?
But happy would I now be to pour out my heart in gratitude to Governor Boggs, if he had rose up with the dignity and authority of the chief executive of the state, and put down every illegal transaction, and protected the peaceable citizens and enterprising immigrants from the violence of plundering outlaws, who have ever been a disgrace to the state, and always will, so long as they go unpunished. Yes, I say, how happy would I be to render him not only the gratitude of my own heart, but the cheering effusions of the joyous souls of fathers and mothers, of brothers and sisters, widows and orphans, whom he might have saved, by such a course, from now drooping under the withering hand of adversity, brought upon them by the persecutions of wicked and corrupt men.
And now may I entreat your Excellency to lighten the hand of oppression and persecution which is laid upon me and my family, which materially affect the peace and welfare of this whole community; for let me assure you that there are many whole families that are entirely dependent upon the prosecution and success of Mr. Smith's temporal business for their support; and, if he is prevented from attending to the common vocations of life, who will employ those innocent, industrious, poor people, and provide for their wants?
But, my dear Sir, when I recollect the interesting interview I and by friends had with you, when at your place, and the warm assurances you gave us of your friendship and legal protection, I cannot doubt for a moment your honorable sincerity; but do still expect you to consider our claims upon your protection from every encroachment upon our legal rights as loyal citizens, as we always have been, still are, and are determined always to be a law-abiding people; and I still assure myself that, when you are fully acquainted with the illegal proceedings practiced against us in the suit of Governor Boggs, you will recall those writs which have been issued against Mr. Smith and Rockwell, as you must be aware that Mr. Smith was not in Missouri, and of course he could not have left there; with many other considerations, which, if duly considered, will justify Mr. Smith in the course he has taken.
And now I appeal to your Excellency, as I would unto a father, who is not only able but willing to shield me and mine from every unjust prosecution. I appeal to your sympathies, and beg you to spare me and my helpless children. I beg you to spare my innocent children the heart-rending sorrow of again seeing their father unjustly dragged to prison, or to death. I appeal to your affections as a son, and beg you to spare our aged mother—the only surviving parent we have left—the unsupportable affliction of seeing her son, whom she knows to be innocent of the crimes laid to his charge, thrown again into the hands of his enemies, who have so long sought for his life; in whose life and prosperity she only looks for the few remaining comforts she can enjoy. I entreat of your Excellency to spare us these afflictions and many sufferings which cannot be uttered, and secure to yourself the pleasure of doing good, and vastly increasing human happiness—secure to yourself the benediction of the aged, and the gratitude of the young, and the blessing and the veneration of the rising generation.
Respectfully, your most obedient,
EMMA SMITH.
P.S.—Sir, I hope you will favor me with an answer.
E. S.
The Prophet's Removal to Carlos Granger's in Nauvoo.
Several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at Brother Sayers'; consequently Emma came to see me at night, and informed me of the report. It was considered wisdom that I should remove immediately, and accordingly I departed in company with Emma and Brother Derby, and went to Carlos Granger's, who lived in the north-east part of the city. Here we were kindly received and well treated.
Governor Carlin's Views of Affairs in Nauvoo.
Friday morning, 19. William Clayton presented Emma's letter of the 17th to Governor Carlin at Quincy, in presence of Judge Ralston. The governor read the letter with much attention, apparently; and when he got through he passed high encomiums on Emma Smith, and expressed astonishment at the judgment and talent manifest in the manner of her address. He presented the letter to Judge Ralston, requesting him to read it. Governor Carlin then proceeded to reiterate the same language as on a former occasion, viz., that he was satisfied there was "no excitement anywhere but in Nauvoo, amongst the 'Mormons' themselves;" all was quiet, and no apprehension of trouble in other places, so far as he was able to ascertain.
He afterwards stated, when conversing on another subject, that "persons were offering their services every day, either in person or by letter, and held themselves in readiness to go against the 'Mormons' whenever he should call upon them; but he never had the least idea of calling out the militia, neither had he thought it necessary."
There was evidently a contradiction in his assertions in the above instances; and, although he said "there was no excitement but amongst the Mormons," it is evident he knew better. He also said that it was his opinion that, if Joseph would give himself up to the sheriff, he would be honorably acquitted, and the matter would be ended; but, on Judge Ralston asking how he thought Mr. Smith could go through the midst of his enemies, without violence being used towards him; and, if acquitted, how he was to get back; the governor was evidently at a loss what to say, but made light of the matter, as though he thought it might be easily done. He took great care to state that it was not his advice that Mr. Smith should give himself up, but thought it would be soonest decided. It appeared evident, by the conversation, that Governor Carlin was no friend to the Saints, and they could expect no good things from him. He explicitly acknowledged his ignorance of the law touching the case in question.
The Prophet's Return to His Home.
After spending the day in conversation and reading, in the evening I received a visit from my aunt Temperance Mack, and at night went to the city and concluded to tarry at home until something further transpired relative to the designs of my persecutors.
Saturday, 20.—Spent the day in my general business office, otherwise called the Lodge, or Assembly Room, or Council Chamber, which is over my store, and the place where most of the business of the city and Church is transacted: my health very indifferent. In the evening had an interview with my Brother Hyrum, William Law, Wilson Law, Newel K. Whitney and George Miller, on the illegality of the proceedings of our persecutors.
Minutes of the Nauvoo High Council Meeting, August 20th, 1842.
The High Council, in session, "Resolved that the city of Nauvoo be divided into ten [ecclesiastical] wards, according to the division made by the temple committee; and that there be a bishop appointed over each ward; and also that other bishops be appointed over such districts immediately out of the city and adjoining thereto as shall be considered necessary. Resolved that Samuel H. Smith be appointed bishop in the place of Bishop Vinson Knight, deceased; also that Tarleton Lewis be appointed bishop of the 4th ward; John Murdock, of the 5th ward; Daniel Garn, of the 6th ward; Newel K. Whitney, of the 7th ward; Jacob Foutz, of the 8th ward; Jonathan H. Hale, of the 9th ward; Hezekiah Peck, of the 10th ward; David Evans, of the district south of the city, called the 11th ward; Israel Calkins, of the district east of the city, and south of Knight street; William W. Spencer, of the district east of the city and north of Knight street." [B]
[Footnote B: On March 1st, 1842, Nauvoo was divided into four ecclesiastical wards, (CHURCH HISTORY, Vol. IV, pp. 305-6), and four bishops were set to preside over them, viz.: Newel K. Whitney, George Miller, Isaac Higbee, and Vinson Knight, (See "History of the Aaronic Priesthood"—Orson F. Whitney—Contributor, Vol. VI, p. 405). There is, however, some uncertainty as to the respective wards over which these bishops presided. Previous to this division of Nauvoo into four wards, there had been but three wards, known as the middle, upper and lower wards, which division was recognized at the October conference held at Commerce (afterwards Nauvoo) on the 6th, 7th and 8th of October, 1839. Edward Partridge was made bishop of the upper ward; Newel K. Whitney of the middle ward; and Vinson Knight of the lower ward, (see HISTORY OF THE CHURCH, Vol. IV. p. 12). When the division of the city into four wards was made on the 1st of March, 1842, Isaac Higbee, was made bishop of the 2nd ward (see autobiographical sketch of Isaac Higbee in Jenson's "Biographical Encyclopedia," p. 480). In what wards the other bishops presided cannot be determined with certainty. But as matters stood after the division of the city into ten wards, with the assignments of the text made—with Tarleton Lewis as bishop of the 4th ward, and Newel K. Whitney as bishop of the 7th ward—the bishops of the 1st and 3rd wards would be Samuel H. Smith and George Miller, but which presided over the 1st and which the 3rd cannot be ascertained. The reason for mentioning the fact that Newel K. Whitney was bishop of the 7th ward, is because in all other publications of the text above, the 7th ward and who was bishop of it is omitted.]
The city council instructed the sexton to report weekly to the editor of some newspaper published in this city, the names and ages of persons deceased, and the nature of their disease, or cause of their death.
Ordination of Amasa M. Lyman to the Apostleship.
The Twelve met in council, and ordained Amasa Lyman to be one of the Twelve Apostles. Amasa Lyman was born in Lyman, Grafton county, N. H., 30th March, 1813, where he received the gospel through the ministry of Elder Orson Pratt, 27 April 1832; ordained an elder under my hands, 23rd August 1832, in Hiram, Portage county, Ohio. He was one of my fellow-prisoners, bound with the same chain in Richmond jail, Missouri.
John C. Bennett Deposed as Chancellor of Nauvoo University.
John C. Bennett was declared unworthy to hold the office of chancellor of the University, and was discharged; and Orson Spencer was elected in his stead, and received the oath of office. Amasa Lyman was elected regent of the University, in place of Vinson Knight, deceased.
Sidney Rigdon's Reaffirmation of his Faith
This day Sidney Rigdon went to the meeting near the Temple, and stated to the congregation, that he was not upon the stand to renounce his faith in Mormonism, as had been variously stated by enemies and licentious presses, but appeared to bear his testimony of its truth, and add another to the many miraculous evidences of the power of God; neither did he rise to deliver any regular discourse, but to unfold to the audience a scene of deep interest which had occurred in his own family. He had witnessed many instances of the power of God in this Church, but never before had he seen the dead raised; yet this was a thing that had actually taken place in his own family.
The Strange Experience of Eliza Rigdon.
His daughter Eliza was dead. The doctor told him that she was gone; when, after a considerable length of time, she rose up in the bed and spoke in a very powerful tone to the following effect, in a supernatural manner:—She said to the family that she was going to leave them (being impressed with the idea herself that she had only come back to deliver her message, and then depart again), saying the Lord had said to her the very words she should relate; and so particular was she in her relation, that she would not suffer any person to leave out a word or add one. She called the family all around her, and bade them farewell, with a composure and calmness that defies all description, still impressed with the idea that she was to go back.
Up to the time of her death, she expressed a great unwillingness to die; but, after her return, she expressed equally as strong a desire to go back. She said to her elder sister, Nancy, "It is in your heart to deny this work; and if you do, the Lord says it will be the damnation of your soul." In speaking to her sister Sarah, she said, "Sarah, we have but once to die, and I would rather die now, than wait for another time." She said to her sisters that the Lord had great blessings in store for them, if they continued in the faith; and after delivering her message, she swooned, but recovered again.
During this time, she was as cold as she will be when laid in the grave, and all the appearance of life was the power of speech. She thus continued till the following evening, for the space of thirty-six hours, when she called her father unto her bed, and said to him that the Lord had said to her, if he would cease weeping for his sick daughter, and dry up his tears, that he should have all the desires of his heart; and that if he would go to bed and rest, he should be comforted over his sick daughter, for in the morning she should be getting better, and should get well: that the Lord had said unto her, because that her father had dedicated her to God, and prayed to Him for her, the He would restore her back to him again.
The ceremony of dedicating and praying took place when she was struggling in death, and continued to the very moment of her departure; and she says the Lord told her that it was because of this that she must go back to her father again, though she herself desired to stay.
She said concerning George W. Robinson, as he had denied the faith, the Lord had taken away one of his eyeteeth, and unless he repented he would take away another; and concerning Dr. Bennett that he was a wicked man and that the Lord would tread him under his feet. Such is a small portion of what she related.
Elder Rigdon's Attitude Towards the Prophet.
Elder Rigdon observed that there had been many idle tales and reports abroad concerning him, stating that he had denied the faith; but he would take that opportunity to state that his faith was, and had been, unshaken in the truth. It has also been rumored that I believe that Joseph Smith is a fallen prophet. In regard to this I unequivocally state that I never thought so, but declare that I know he is a prophet of the Lord, called and chosen in this last dispensation, to roll on the kingdom of God for the last time. He closed by saying, as it regards his religion, he had no controversy with the world, having an incontrovertible evidence that, through obedience to the ordinances of the religion, he now believes the Lord had actually given back his daughter from the dead. No person need, therefore come to reason with him, to convince him of error, or make him believe another religion, unless those who profess it can show, though obedience to its laws, the dead have been, and can be, raised; if it has not such power, it would be insulting his feelings to ask him to reason about it; and if it had, it would be no better than the one he had; and so he had done with controversy; wherefore he dealt in facts and not in theory.
Remarks of Hyrum Smith.
President Hyrum Smith spoke at great length and with great power. He cited Elder Rigdon's mind back to the revelation concerning him, that if he would move into the midst of the city and defend the truth, he should be healed, &c.; and showed that what Elder Rigdon felt in regard to the improvement in his health was a fulfillment of the revelation.
He then proceeded to show the folly of any person's attempting to overthrow or destroy Joseph, and read from the Book of Mormon in various places concerning the Prophet who, it was prophesied, should be raised up in the last days, setting forth the work he was destined to accomplish, and that he had only just commenced; but inasmuch as we could plainly see that the former part of the prophecy had been literally fulfilled, we might be assured that the latter part would also be fulfilled, and that Joseph would live to accomplish the great things concerning him, &c.
Hyrum Smith's Admonition.
He concluded his address by calling upon the Saints to take courage and fear not, and also told Elder Rigdon that inasmuch as he had seen the mercy of the Lord exerted in his behalf, it was his duty to arise and stand in defense of the truth and innocence, and of those who were being persecuted innocently; and finally called for all those who were willing to support and uphold Joseph, and who believed that he was doing his duty and was innocent of the charges alleged against him by our enemies, to hold up their right hands; when almost every hand was raised and no opposite vote was called for.
Effect of the Meeting.
The meeting was productive of great good by inspiring the Saints with new zeal and courage, and weakening the heads and hearts of the treacherous, and of evil and designing persons disposed to secret combinations against the truth. Elder Rigdon visited Brother Hyrum in the course of the day, and manifested a determination to arouse his [Rigdon's] energies in defense of the truth.
The Prophet's Blessing on Joseph Knight, Sen.
Tuesday, 22.—I find my feelings of the 16th inst. towards my friends revived, [C] while I contemplate the virtues and the good qualities and characteristics of the faithful few, which I am now recording in the Book of the Law of the Lord,—of such as have stood by me in every hour of peril, for these fifteen long years past,—say, for instance, my aged and beloved brother, Joseph Knight, Sen., who was among the number of the first to administer to my necessities, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faithful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or the left. Behold he is righteous man, may God Almighty lengthen out the old man's days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him, if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of them remaining, that this man was a faithful man in Israel; therefore his name shall never be forgotten.
[Footnote C: See closing pages of chapter V.]
Newel Knight and Joseph Knight, Jun., the Prophet's Friends.
There are his sons, Newel Knight and Joseph Knight, Jun., whose names I record in the Book of the Law of the Lord with unspeakable delight, for they are my friends.
The Prophet's Feelings Towards Orrin Porter Rockwell.
There is a numerous host of faithful souls, whose names I could wish to record in the Book of the Law of the Lord; but time and chance would fail. I will mention, therefore, only a few of them as emblematic of those who are too numerous to be written. But there is one man I would mention, namely Orrin Porter Rockwell, who is now a fellow-wanderer with myself, an exile from his home, because of the murderous deeds, and infernal, fiendish dispositions of the indefatigable and unrelenting hand of the Missourians. He is an innocent and a noble boy. May God Almighty deliver him from the hands of his pursuers. He was an innocent and a noble child and my soul loves him. Let this be recorded for ever and ever. Let the blessings of salvation and honor be his portion.
The Prophet's Testimony of his Father.
But, as I said before, so say I again, while I remember the faithful few who are now living, I would remember also the faithful of my friends who are dead, for they are many; and many are the acts of kindness—paternal and brotherly kindnesses—which they have bestowed upon me; and since I have been hunted by the Missourians, many are the scenes which have been called to my mind. I have remembered scenes of my childhood. I have thought of my father who is dead, who died by disease which was brought upon him through suffering by the hands of ruthless mobs. He was a great and good man. The envy of knaves and fools was heaped upon him, and this was his lot and portion all the days of his life. He was of noble stature and possessed a high, and holy, and exalted, and virtuous mind. His soul soared above all those mean and groveling principles that are so congenial to the human heart. I now say that he never did a mean act, that might be said was ungenerous in his life, to my knowledge. I love my father and his memory; and the memory of his noble deeds rests with ponderous weight upon my mind, and many of his kind and parental words to me are written on the tablet of my heart.
Sacred to me are the thoughts which I cherish of the history of his life, that have rolled through my mind, and have been implanted there by my own observation, since I was born. Sacred to me is his dust, and the spot where he is laid. Sacred to me is the tomb I have made to encircle o'er his head. Let the memory of my father eternally live. Let his soul, or the spirit, my follies forgive. With him may I reign one day in the mansions above, and tune up the lyre of anthems, of the eternal Jove. May the God that I love look down from above and save me from my enemies here, and take me by the hand that on Mount Zion I may stand, and with my father crown me eternally there.
Words and language are inadequate to express the gratitude that I owe to God for having given me so honorable a parentage.
The Prophet's Characterization of his Mother.
My mother also is one of the noblest and the best of all women. May God grant to prolong her days and mine, that we may live to enjoy each other's society long, yet in the enjoyments of liberty, and to breathe the free air.
The Prophet's Description of his Brother Alvin.
Alvin, my oldest brother—I remember well the pangs of sorrow that swelled my youthful bosom and almost burst my tender heart when he died. He was the oldest and the noblest of my father's family. He was one of the noblest of the sons of men. Shall his name not be remembered in this book? Yes, Alvin, let it be had here and be handed down on these sacred pages for ever and ever. In him there was no guile. He lived without spot from the time he was a child. From the time of his birth he never knew mirth. He was candid and sober and never would play; and minded his father and mother in toiling all day. He was one of the soberest of men, and when he died the angel of the Lord visited him in his last moments.
These childish lines I record in remembrance of my childish scenes.
The Character of Don Carlos.
My brother Don Carlos Smith, whose name I desire to record, also was a noble boy; I never knew of any fault in him; I never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time that he was born till the time of his death. He was a lovely, a good-natured, a kind-hearted and a virtuous and a faithful, upright child; and where his soul goes, let mine go also. He lies by the side of my father.
Let my father, Don Carlos and Alvin and children that I have buried be brought and laid in the tomb I have built. Let my mother and my brethren and my sister be laid there also; and let it be called the tomb of Joseph, a descendant of Jacob; and when I die let me be gathered to the tomb of my father.
The Prophet's Prayer.
There are many souls whom I have loved stronger than death. To them I have proved faithful—to them I am determined to prove faithful, until God calls me to resign up my breath. O Thou, who seest and knowest the hearts of all men—Thou eternal, omnipotent, omniscient, and omnipresent Jehovah—God—Thou Eloheim, that sittest, as saith the Psalmist, "enthroned in heaven," look down upon Thy servant Joseph at this time; and let faith on the name of Thy Son Jesus Christ, to a greater degree than Thy servant ever yet has enjoyed, be conferred upon him, even the faith of Elijah; and let the lamp of eternal life be lit up in his heart, never to be taken away; and let the words of eternal life be poured upon the soul of Thy servant, that he may know Thy will, Thy statutes, and Thy commandments, and Thy judgments, to do them.
As the dews upon Mount Hermon, may the distillations of Thy divine grace, glory, and honor, in the plenitude of Thy mercy, and power, and goodness, be poured down upon the head of Thy servant, O Lord, God, my heavenly Father, shall it be in vain, that Thy servant must needs be exiled from the midst of his friends, or be dragged from their bosoms, to clank in cold and iron chains; to be thrust within the dreary prison walls; to spend days of sorrow and grief, and misery there, by the hand of an infuriated, incensed, and infatuated foe; to glut their infernal and insatiable desire upon innocent blood; and for no other cause, on the part of Thy servant, than for the defense of innocence; and Thou a just God will not hear his cry? Oh, no; Thou wilt hear me—a child of woe pertaining to this mortal life, because of sufferings here, but not for condemnation that shall come upon him in eternity; for Thou knowest, O God, the integrity of his heart. Thou hearest me, and I knew that Thou wouldst hear me, and mine enemies shall not prevail; they all shall melt like wax before Thy face, and, as the mighty floods and waters roar, or as the bellowing earthquake's devouring gulf, or rolling thunder's loudest peal, or vivid forked lightning's flash, or sound of the archangel's trump, or voices of the Eternal God,—so shall the souls of my enemies be made to feel in an instant, suddenly, and shall be taken, and ensnared, and fall backwards, and stumble in the ditch they have dug for my feet, and the feet of my friends, and perish in their own infamy and shame, be thrust down to an eternal hell, for their murderous and hellish deeds!
I design to renew this subject at a future time.
Received an interesting visit from mother and aunt Temperance Mack. My health and spirits good.
This afternoon received a few lines from Emma, informing me that she would expect me home this evening, believing that she could take care of me better at home than elsewhere. Accordingly, soon after dark, I started for home, and arrived safe, without being noticed by any person. All is quiet in the city.
CHAPTER VII.
EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT—THE PROPHET'S REAPPEARANCE AMONG THE PEOPLE—HIS DISCOURSE AT THE SPECIAL CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO.
Wednesday, August 24.—At home all day; received a visit from Brothers Newel K. Whitney and Isaac Morley.
Letter of Governor Carlin to Emma Smith, anent the Prophet's Difficulties in Missouri.
QUINCY, August 24, 1842.
DEAR MADAM.—Your letter of this date has just been handed to me, which recalls to my mind your great solicitude in reference to the security and welfare of your husband; but I need not say it recalls to my mind the subject matter of your solicitude, because that subject, except at short intervals, has not been absent from my mind. I can scarcely furnish you a justifiable apology for delaying a reply so long; but, be assured, madam, it is not for want of regard for you and your peace of mind that I have postponed, but a crowd of public business which has required my whole time, together with very ill health, since the receipt of your former letter; and it would be most gratifying to my feelings now if due regard to public duty would enable me to furnish such a reply as would fully conform to your wishes; but my duty in reference to all demands made by executives of other states for the surrender of fugitives from justice, appears to be plain and simple, consisting entirely of an executive, and not a judicial character, leaving me no discretion or adjudication as to the innocence or guilt of persons so demanded and charged with crime; and it is plain that the Constitution and laws of the United States, in reference to fugitives from justice, presumes and contemplates that the laws of the several states are ample to do justice to all who may be charged with crime; and the statute of this state simply requires, "That whenever the executive of any other state, or of any territory of the United States, shall demand of the executive of this state any person as a fugitive from justice, and shall have complied with the requisitions of the Act of Congress in that case made and provided, it shall be the duty of the executive of this state to issue his warrant under the seal of the state to apprehend the said fugitive," &c.
With the constitution and laws before me, my duty is so plainly marked out that it would be impossible to err, so long as I abstain from usurping the right of adjudication. I am aware that a strict enforcement of the laws by an executive, or a rigid administration of them by a judicial tribunal, often results in hardships to those involved; and to you it doubtless appears peculiarly so, in the present case of Mr. Smith.
If, however, as you allege, he is innocent of any crime, and the proceedings are illegal, it would be the more easy for him to procure an acquittal. In reference to the remark you attribute to me that I "would not advise Mr. Smith ever to trust himself in Missouri," I can only say, as I have heretofore said on many occasions, that I never have entertained a doubt that, if Mr. Smith should submit to the laws of Missouri, the utmost latitude would be allowed him in his defense, and the fullest justice done him; and I only intended to refer, (in the remark made to you, when at my house) to the rabble, and not to the laws of Missouri.
Very much has been attributed to me, in reference to General Smith, that is without foundation in truth: a knowledge of which fact enables me to receive what I hear, as coming from him, with great allowance.
In conclusion, dear madam, I feel conscious when I assure you that all my official acts in reference to Mr. Smith have been prompted by a strict sense of duty, and in discharge of that duty, have studiously pursued that course least likely to produce excitement and alarm, both in your community and the surrounding public; and I will here add that I much regret being called upon to act at all and that I hope he will submit to the laws and that justice will ultimately be done.
Be pleased to present my best respects to Mrs. Smith and Miss Snow, your companions when at Quincy, and accept of my highest regard for yourself and best wishes for your prosperity and happiness.
Your obedient servant,
THOS. CARLIN.
To Mrs. Emma Smith:
Plans for the Defense of the Church.
Friday, August 26.—At home all day. In the evening, in council with some of the Twelve and others. I gave some important instructions upon the situation of the Church, showing that it was necessary that the officers who could should go abroad through the states; and inasmuch as a great excitement had been raised, through the community at large, by the falsehoods put in circulation by John C. Bennett and others, it was wisdom in God that the Elders should go forth and deluge the state with a flood of truth, setting forth the mean, contemptible persecuting conduct of ex-Governor Boggs of Missouri, and those connected with him in his mean and corrupt proceedings, in plain terms, so that the world might understand the abusive conduct of our enemies, and stamp it with indignation.
I advised the Twelve to call a special conference on Monday next to give instructions to the Elders, and call upon them to go forth upon this important mission; meantime that all the affidavits concerning Bennett's conduct be taken and printed, so that each Elder could be properly furnished with correct and weighty testimony to lay before the public.
Great distress prevails in England on account of the dull state of trade.
Saturday, 27.—In the assembly room with some of the Twelve and others, who were preparing affidavits for the press.
Emma Smith's Letter to Governor Carlin.—Defense of the Prophet, Arraignment of Missouri.
NAUVOO, August 27, 1842.
To his Excellency Governor Carlin:
DEAR SIR:—I received your letter of the 24th in due time, and now tender you the sincere gratitude of my heart for the interest which you have felt in my peace and prosperity; and I assure you that every act of kindness and every word of consolation have been thankfully received and duly appreciated by me and my friends also; and I much regret your ill health, but still hope that you will avail yourself of sufficient time to investigate our cause, and thoroughly acquaint yourself with the illegality of the prosecution instituted against Mr. Smith. And I now certify that Mr. Smith, myself nor any other person, to my knowledge, has ever, nor do we, at this time, wish your honor to swerve from your duty as an executive in the least.
But we do believe that it is your duty to allow us, in this place, the privileges and advantages guaranteed to us by the laws of this state and the United States. This is all we ask; and if we can enjoy these rights unmolested, it will be the ultimate end of all our ambition; and the result will be peace and prosperity to us, and all the surrounding country, so far as we are concerned. Nor do we wish to take any undue advantage of any intricate technicalities of law, but honorably and honestly to fulfil all of the laws of this state and of the United States; and then, in turn to have the benefits resulting from an honorable execution of those laws.
And now, your excellency will not consider me assuming any unbecoming dictation; but recollect that the many persecutions that have been got up unjustly and pursued illegally against Mr. Smith, instigated by selfish and irreligious motives, have obliged me to know something for myself. Therefore, let me refer you to the eleventh section of our city charter—"All power is granted to the city council to make, ordain, establish and execute all ordinances, not repugnant to the Constitution of the State, or of the United States, or, as they may deem necessary, for the peace and safety of said city." Accordingly there is an ordinance passed by the city council to prevent our people from being carried off by an illegal process; and if any one thinks he is illegally seized, under this ordinance, he claims the right of habeas corpus, under section 17 of the charter, to try the question of identity, which is strictly constitutional.
These powers are positively granted in the charter over your own signature. And now, dear sir, where can be the justice in depriving us of these rights which are lawfully ours, as well as they are the lawful rights of the inhabitants of Quincy, and Springfield and many other places, where the citizens enjoy the advantages of such ordinances without controversy?
With these considerations, and many more which might be adduced, give us the privilege, and we will show your honor, and the world besides, if required, that the Mr. Smith referred to in the demand from Missouri, is not the Joseph Smith of Nauvoo, for he was not in Missouri; neither is he described in the writ according as the law requires; and that he is not a fugitive from justice. Why, then, be so strenuous to have my husband taken, when you know him to be innocent of an attempt on the life of Governor Boggs, and that he is not a fugitive from justice?
It is not the fear of a just decision against him that deters Mr. Smith from going into Missouri, but it is an actual knowledge that it was never intended he should have a fair trial.
And now, sir, if you were not aware of the fact, I will acquaint you with it now, that there were lying in wait, between this place and Warsaw, twelve men from Jackson county, Missouri, for the purpose of taking Mr. Smith out of the hands of the officers who might have him in custody. Also those two men from Missouri that were here with Messrs. King and Pitman divulged the most illegal and infernal calculations concerning taking Mr. Smith into Missouri, the evidence of which we can furnish you at any time, if required.
And, dear sir, our good feelings revolt at the suggestion that your excellency is acquainted with the unlawful measures taken by those engaged in the prosecution—measures, which, if justice was done to others, as it would be done to us, were we to commit as great errors in our proceedings, would subject all concerned in the prosecution to the penalty of the law, and that without mercy.
I admit, sir, that it is next to an impossibility for any one to know the extent of the tyranny, treachery and knavery of a great portion of the leading characters of the state of Missouri; yet it only requires a knowledge of the Constitution of the United States and statutes of the state of Missouri, and a knowledge of the outrage committed by some of the inhabitants of that state upon the people called "Mormons," and that passed unpunished by the administrators of the law, to know that there is not the least confidence to be placed in any of those men that were engaged in those disgraceful transactions.
If the law was made for the lawless and disobedient, and punishment instituted for the guilty, why not execute the law upon those that have transgressed it, and punish those who have committed crime, and grant encouragement to the innocent, and liberality to the industrious and peaceable?
And now I entreat your honor to bear with me patiently while I ask what good can accrue to this state or the United States, or any part of this state, or the United States, or to yourself, or to any other individual, to continue this persecution upon this people, or upon Mr. Smith—a persecution that you are well aware, is entirely without any just foundation or excuse?
With sentiments of due respect, I am your most obedient servant,
EMMA SMITH.
Happiness.[A]
[Footnote A: It is not positively known what occasioned the writing of this essay; but when it is borne in mind that at this time the new law of marriage for the Church—marriage for eternity, including plurity of wives under some circumstances—was being introduced by the Prophet, it is very likely that the article was written with a view of applying the principles here expounded to the conditions created by introducing said marriage system.]
Happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God. But we cannot keep all the commandments without first knowing them, and we cannot expect to know all, or more than we now know unless we comply with or keep those we have already received. That which is wrong under one circumstance, may be, and often is, right under another.
God said, "Thou shalt not kill;" at another time He said, "Thou shalt utterly destroy." This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the children of the kingdom are placed. Whatever God requires is right, no matter what it is, although we may not see the reason thereof till long after the events transpire. If we seek first the kingdom of God, all good things will be added. So with Solomon: first he asked wisdom, and God gave it him, and with it every desire of his heart, even things which might be considered abominable to all who understand the order of heaven only in part, but which in reality were right because God gave and sanctioned by special revelation.
A parent may whip a child, and justly, too, because he stole an apple; whereas if the child had asked for the apple, and the parent had given it, the child would have eaten it with a better appetite; there would have been no stripes; all the pleasure of the apple would have been secured, all the misery of stealing lost.
This principle will justly apply to all of God's dealings with His children. Everything that God gives us is lawful and right; and it is proper that we should enjoy His gifts and blessings whenever and wherever He is disposed to bestow; but if we should seize upon those same blessings and enjoyments without law, without revelation, without commandment, those blessings and enjoyments would prove cursings and vexations in the end, and we should have to lie down in sorrow and wailings of everlasting regret. But in obedience there is joy and peace unspotted, unalloyed; and as God has designed our happiness—and the happiness of all His creatures, he never has—He never will institute an ordinance or give a commandment to His people that is not calculated in its nature to promote that happiness which He has designed, and which will not end in the greatest amount of good and glory to those who become the recipients of his law and ordinances. Blessings offered, but rejected, are no longer blessings, but become like the talent hid in the earth by the wicked and slothful servant; the proffered good returns to the giver; the blessing is bestowed on those who will receive and occupy; for unto him that hath shall be given, and he shall have abundantly, but unto him that hath not or will not receive, shall be taken away that which he hath, or might have had.
Be wise today; 'tis madness to defer:
Next day the fatal precedent may plead.
Thus on till wisdom is pushed out of time
Into eternity.
Our heavenly Father is more liberal in His views, and boundless in His mercies and blessings, than we are ready to believe or receive; and, at the same time, is more terrible to the workers of iniquity, more awful in the executions of His punishments, and more ready to detect every false way, than we are apt to suppose Him to be. He will be inquired of by His children. He says: "Ask and ye shall receive, seek and ye shall find;" but, if you will take that which is not your own, or which I have not given you, you shall be rewarded according to your deeds; but no good thing will I withhold from them who walk uprightly before me, and do my will in all things—who will listen to my voice and to the voice of my servant whom I have sent; for I delight in those who seek diligently to know my precepts, and abide by the law of my kingdom; for all things shall be made known unto them in mine own due time, and in the end they shall have joy.
Be wise today; 'tis madness to defer:
Next day the fatal precedent may plead.
Thus on till wisdom is pushed out of time
Into eternity.
Sunday, 28.—At home. James Whitehead, Peter Melling, Tarleton Lewis, and Ezra Strong were received into the High Priests' quorum at Nauvoo.
The British convict ship, Waterloo, was wrecked at Cape Town, during a gale. Two hundred lives lost.
Monday, 29.—
Minutes of a Special Conference, held at Nauvoo.
This being the day appointed for the conference referred to on the 26th instant, the elders assembled in the Grove near the Temple. About 10 o'clock in the forenoon, President Hyrum Smith introduced the object of the conference by stating that the people abroad had been excited by John C. Bennett's false statements, and that letters had frequently been received inquiring concerning the true nature of said reports; in consequence of which it is thought wisdom in God that every elder who can, should go forth to every part of the United States, and take proper documents with them, setting forth the truth as it is, and also preach the gospel, repentance, baptism, and salvation, and tarry preaching until they shall be called home. They must go wisely, humbly setting forth the truth as it is in God, and our persecutions, by which the tide of public opinion will be turned. There are many elders here doing little, and many people in the world who want to hear the truth. We want the official members to take their staff and go east (not west); and if a mob should come here, they will only have women and children to fight with. When you raise churches, send the means you get to build the Temple, and get the people to take stock in the Nauvoo House. It is important that the Nauvoo House should be finished, that we may have a suitable place wherein to entertain the great ones of the earth, and teach them the truth. We want the Temple built, that we may offer our oblations, and where we can ask forgiveness of our sins every week, and forgive one another, and offer up our offering, and get our endowment. The gospel will be turned from the Gentiles to the Jews. Sometime ago, almost every person was ordained, the purpose was to have you tried and ready to receive your blessings. Every one is wanted to be ready in two or three days, and I expect there will be a liberal turn out.
Return of the Prophet to the People.
Near the close of Hyrum's remarks, I went upon the stand. I was rejoiced to look upon the Saints once more, whom I have not seen for about three weeks. They also were rejoiced to see me, and we all rejoiced together. My sudden appearance on the stand, under the circumstances which surrounded us, caused great animation and cheerfulness in the assembly. Some had supposed that I had gone to Washington, and some that I had gone to Europe, while some thought I was in the city; but whatever difference of opinion had prevailed on this point, we were now all filled with thanksgiving and rejoicing.
When Hyrum had done speaking, I arose and congratulated the brethren and sisters on the victory I had once more gained over the Missourians. I had told them formerly about fighting the Missourians, and about fighting alone. I had not fought them with the sword, or by carnal weapons; I had done it by stratagem, by outwitting them; and there had been no lives lost, and there would be no lives lost, if they would hearken to my counsel.
Up to this day God had given me wisdom to save the people who took counsel. None had ever been killed who abode by my counsel. At Hauns' Mill the brethren went contrary to my counsel; if they had not, their lives would have been spared.
The Saints' Weapons of Warfare.
I had been in Nauvoo all the while, and outwitted Bennett's associates, and attended to my own business in the city all the time. We want to whip the world, mentally, and they will whip themselves physically. The brethren cannot have the tricks played upon them that were played at Kirtland and Far West. They have seen enough of the tricks of their enemies, and know better. Orson Pratt has attempted to destroy himself, and caused almost all the city to go in search of him. Is it not enough to put down all the infernal influences of the devil, what we have felt and seen, handled and evidenced, of this work of God? But the devil had influence among the Jews, after all the great things they had witnessed, to cause the death of Jesus Christ, by hanging Him between heaven and earth. They would deliver me up, Judas like; but a small band of us shall overcome.
We don't want or mean to fight with the sword of the flesh, but we will fight with the broad sword of the Spirit. Our enemies say our charter and writs of habeas corpus are worth nothing. We say they came from the highest authority in the state, and we will hold to them. They cannot be disannulled or taken away.
The Prophet's Plan of Campaign.
I then told the brethren I was going to send all the elders away, and when the mob came there would only be women and children to fight, and they would be ashamed. I don't want you to fight, but go and gather tens, hundreds, and thousands to fight for you. If oppression comes, I will then show them that there is a Moses and a Joshua amongst us; and I will fight them, if they don't take off oppression from me. I will do as I have done this time, I will run into the woods, I will fight them in my own way. I will send Brother Hyrum to call conferences everywhere throughout the states, and let documents be taken along and show to the world the corrupt and oppressive conduct of Boggs, Carlin, and others, that the public may have the truth laid before them.
Let the Twelve send all who will support the character of the Prophet, the Lord's anointed; and if all who go will support my character, I prophesy in the name of the Lord Jesus, whose servant I am, that you will prosper in your missions. I have the whole plan of the kingdom before me, and no other person has. And as to all that Orson Pratt, Sidney Rigdon, or George W. Robinson can do to prevent me, I can kick them off my heels, as many as you can name; I know what will become of them.
I concluded my remarks by saying I have the best of feelings towards my brethren, since this trouble began; but to the apostates and enemies, I will give a lashing every opportunity, and I will curse them.
During the address, an indescribable transport of good feeling was manifested by the assembly, and about 380 elders volunteered to go immediately on the proposed mission.
Treaty signed between Great Britain and China, Chinese to pay $31,000,000, throw open five ports for trade, and cede Hong Kong to Great Britain.
Tuesday, 30.—At home through the day.
Wednesday, 31.—At home in the forenoon; afternoon rode to the Grove with Emma, and attended the Female Relief Society's meeting.
The following minutes were reported by Miss E. R. Snow:—
Minutes of the Female Relief Society's Meeting—Remarks of the Prophet.
President Joseph Smith arose and said, "I am happy and thankful for the privilege of being present on this occasion. Great exertions have been made on the part of our enemies to carry me to Missouri and destroy my life; but the Lord has hedged up their way, and they have not, as yet, accomplished their purpose. God has enabled me to keep out of their hands. I have warred a good warfare, insomuch as I have out-generalled or whipped out all Bennett's corrupt host.
My feelings at the present time are that, inasmuch as the Lord Almighty has preserved me until today, He will continue to preserve me, by the united faith and prayers of the Saints, until I have fully accomplished my mission in this life, and so firmly established the dispensation of the fullness of the priesthood in the last days, that all the powers of earth and hell can never prevail against it.
This constant persecution reminds me of the words of the Savior, when He said to the Pharisees, "Go ye, and tell that fox, Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected." I suspect that my Heavenly Father has decreed that the Missourians shall not get me into their power; if they do, it will be because I do not keep out of their way.
I shall triumph over my enemies: I have begun to triumph over them at home, and I shall do it abroad. All those that rise up against me will surely feel the weight of their iniquity upon their own heads. Those that speak evil of me and the Saints are ignorant or abominable characters, and full of iniquity. All the fuss, and all the stir, and all the charges got up against me are like the jack-a-lantern, which cannot be found.
Although I do wrong, I do not the wrongs that I am charged with doing: the wrong that I do is through the frailty of human nature, like other men. No man lives without fault. Do you think that even Jesus, if He were here, would be without fault in your eyes? His enemies said all manner of evil against Him—they all watched for iniquity in Him. How easy it was for Jesus to call out all the iniquity of the hearts of those whom He was among!
The servants of the Lord are required to guard against those things that are calculated to do the most evil. The little foxes spoil the vines—little evils do the most injury to the Church. If you have evil feelings, and speak of them to one another, it has a tendency to do mischief. These things result in those evils which are calculated to cut the throats of the heads of the Church.
When I do the best I can—when I am accomplishing the greatest good, then the most evils and wicked surmisings are got up against me. I would to God that you would be wise. I now counsel you, that if you know anything calculated to disturb the peace or injure the feelings of your brother or sister, hold your tongues, and the least harm will be done.
The Female Relief Society have taken a most active part in my welfare against my enemies, in petitioning to the governor in my behalf. These measures were all necessary. Do you not see that I foresaw what was coming, beforehand, by the spirit of prophecy? All these movements had an influence in my redemption from the hand of my enemies. If these measures had not been taken, more serious consequences would have resulted. I have come here to bless you. The Society have done well: their principles are to practice holiness. God loves you, and your prayers in my behalf shall avail much: let them not cease to ascend to God continually in my behalf. The enemies of this people will never get weary of their persecution against the Church, until they are overcome. I expect they will array everything against me that is in their power to control, and that we shall have a long and tremendous warfare. He that will war the true Christian warfare against the corruptions of these last days will have wicked men and angels of devils, and all the infernal powers of darkness continually arrayed against him. When wicked and corrupt men oppose, it is a criterion to judge if a man is warring the Christian warfare. When all men speak evil of you falsely, blessed are ye, &c. Shall a man be considered bad, when men speak evil of him? No. If a man stands and opposes the world of sin, he may expect to have all wicked and corrupt spirits arrayed against him. But it will be but a little season, and all these afflictions will be turned away from us, inasmuch as we are faithful, and are not overcome by these evils. By seeing the blessings of the endowment rolling on, and the kingdom increasing and spreading from sea to sea, we shall rejoice that we were not overcome by these foolish things.
A few very important things have been manifested to me in my absence respecting the doctrine of baptism for the death, which I shall communicate to the Saints next Sabbath, if nothing should occur to prevent me.
President Smith then addressed the throne of grace in fervent prayer.
The prayers of the society were requested in behalf of Mr. Repshaw.
President Joseph Smith remarked that Mrs. Repshaw had long since been advised to return to her husband. It has been ascertained, by good evidence, that she left her husband without just cause—that he is a moral man and a gentleman. She has got into a way of having revelations, but not the revelations of God. If she will go home and do her duty, we will pray for her; but, if not, our prayers will do her no good.
President Smith said, "I have one remark to make respecting the baptism for the dead to suffice for the time being, until I have opportunity to discuss the subject at greater length—all persons baptized for the dead must have a recorder present, that he may be an eyewitness to record and testify of the truth and validity of his record. It will be necessary, in the Grand Council, that these things be testified to by competent witnesses. Therefore let the recording and witnessing of baptisms for the dead be carefully attended to from this time forth. If there is any lack, it may be at the expense of our friends; they may not come forth."
Closed with prayer by Elder Derby.
CHAPTER VIII.
INSTRUCTIONS ON BAPTISM FOR THE DEAD—CORRESPONDENCE BETWEEN EMMA SMITH AND GOVERNOR CARLIN—THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON BENNETT.
Hyde's Pamphlet
Some time this month [August, 1842] Elder Hyde published a pamphlet in the German language, in Germany, entitled "A Cry out of the Wilderness," &c., of about 120 pages, setting forth the rise, progress and doctrines of the Church of Jesus Christ of Latter-day Saints.
About this time, while I was crossing from Montrose to Nauvoo in a boat in company with Brother Hyrum, we passed through an immense shoal of fish of considerable size. Hundreds jumped in and over the boat; but we succeeded in catching about sixteen, which we brought to shore.
Thursday, September 1, 1842.—During the forenoon in the Assembly Room, and in the afternoon at home, attending to business. Wrote the following:
A Letter from the Prophet to the Saints at Nauvoo—Directions on Baptism for the Dead. [A]
[Footnote A: See Doc. and Cov. cxxvii. See also Times and Seasons vol. III, page 919.]
To all the Saints in Nauvoo.—Forasmuch as the Lord has revealed unto me that my enemies, both in Missouri and this state, were again in the pursuit of me; and inasmuch as they pursue me without a cause, and have not the least shadow or coloring of justice or right on their side, in the getting up of their prosecutions against me; and inasmuch as their pretensions are all founded in falsehood of the blackest dye, I have thought it expedient and wisdom in me to leave the place for a short season, for my own safety and the safety of this people.
I would say to all those with whom I have business, that I have left my affairs with agents and clerks, who will transact all business in a prompt and proper manner, and will see that all my debts are cancelled in due time, by turning out property, or otherwise, as the case may require, or as the circumstances may admit of. When I learn that the storm is fully blown over, then I will return to you again.
2. And as for the perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life; and for what cause it seems mysterious, unless I was ordained from before the foundation of the world, for some good end, or bad, as you may choose to call it. Judge ye for yourselves. God knoweth all these things, whether it be good or bad.
But, nevertheless, deep water is what I am wont to swim in; it all has become second nature to me. And I feel, like Paul, to glory in tribulation: for to this day has the God of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, I shall triumph over all my enemies, for the Lord God hath spoken it.
3. Let all the Saints rejoice, therefore, and be exceedingly glad, for Israel's God is their God; and he will mete out a just recompense of reward upon the heads of all your oppressors.
4. And again, verily, thus saith the Lord, let the work of my Temple, and all the works which I have appointed unto you, be continued on and not cease; and let your diligence and your perseverance, and patience, and your works be redoubled; and you shall in no wise lose your reward, saith the Lord of Hosts; and if they persecute you, so persecuted they the prophets and righteous men that were before you. For all this there is a reward in heaven.
5. And again I give unto you a word in relation to the baptism for your dead.
6. Verily thus saith the Lord unto you concerning your dead: when any of you are baptized for your dead, let there be a recorder; and let him be eyewitness of your baptisms; let him hear with his ears, that he may testify of a truth, saith the Lord.
7. That in all your recordings it may be recorded in heaven; whatsoever you bind on earth may be bound in heaven; whatever you loose on earth shall be loosed in heaven.
8. For I am about to restore many things to the earth pertaining to the Priesthood, saith the Lord of Hosts.
9. And again, let all the records be had in order, that they may be put in the archives of my Holy Temple, to be held in remembrance from generation to generation, saith the Lord of Hosts.
10. I will say to all the Saints, that I desired with exceedingly great desire to have addressed them from the stand on the subject of baptism for the dead, on the following Sabbath. But inasmuch as it is out of my power to do so, I will write the word of the Lord from time to time, on that subject and send it you by mail, as well as many other things.
11. And now I close my letter for the present, for the want of more time; for the enemy is on the alert; and, as the Savior said, the prince of this world cometh, but he hath nothing in me.
12. Behold my prayer to God is, that you all may be saved: and I subscribe myself your servant in the Lord, Prophet and Seer of the Church of Jesus Christ of Latter-day Saints.
JOSEPH SMITH.
The following is from the Times and Seasons of September 1st.
Excerpt from a Communication from William Law.
Let none suppose that God is angry with His Saints because He suffers the hand of persecution to come upon them. He chasteneth those whom He loveth, and trieth and proveth every son and daughter, that they may be as gold seven times purified. Rejoice then, ye Saints of the Most High; for the God of Abraham is your God, and He will deliver you from all your enemies. Seek diligently to know His will, and observe to do it. Be zealous in the cause of truth, in building up the kingdom of Christ upon the earth, in rearing up the Temple of God at Nauvoo, and in all works of righteousness. And say not "The Lord delayeth His coming;" for behold the day draweth near; the hour approacheth; be ye ready.
Be virtuous, be just, be honorable, be full of faith, love and charity; pray much and be patient; wait a little season and the voice of God shall thunder from the heavens. His voice shall be very terrible; then the wicked shall tremble and fall back; they shall be taken in their own snares, and fall into the pit that they have digged for others; but the just shall live by faith, and shall shine forth as the stars in the firmament; their glory shall be as the brightness of the sun; for they are God's.
WILLIAM LAW.
Friday, 2.—Spent the day at home. A report reached the city this afternoon that the sheriff was on his way to Nauvoo with an armed force.
Saturday, 3.—In the morning at home, in company with John F. Boynton. [B]
[Footnote B: John F. Boynton, as will be remembered, was at one time a member of the quorum of the Twelve Apostles in the Kirtland period of Church history; see Vol. II, pp. 187 and 191.]
[Under this date, the Prophet's secretary wrote the following:]
An Attempt to Arrest the Prophet.
A letter was received from Brother Hollister to the effect that the Missourians were again on the move, and that two requisitions were issued, one on the governor of this state, and the other on the governor of Iowa. Their movements were represented as being very secret and resolute. Soon after 12 o'clock, Pitman, the deputy sheriff, and two other men came into the house. It appears that they had come up the riverside, and hitched their horses below the Nauvoo House, and then proceeded on foot undiscovered, until they got into the house. When they arrived, President Joseph Smith was in another apartment of the house, eating dinner with his family. John Boynton happened to be the first person discovered by the sheriffs, and they began to ask him where Mr. Smith was. He answered that he saw him early in the morning; but did not say that he had seen him since.
While this conversation was going on, President Joseph Smith passed out of the back door, and through the corn in his garden to Brother Newel K. Whitney's. He went up stairs undiscovered. Meantime Sister Emma went and conversed with the sheriffs. Pitman said he wanted to search the house for Mr. Smith. In answer to a question by Sister Emma, he said he had no warrant authorizing him to search, but insisted upon searching the house. She did not refuse, and accordingly they searched through, but to no effect.
This is another testimony and evidence of the mean, corrupt, illegal proceedings of our enemies, notwithstanding the Constitution of the United States says, Article 4th, "The right of the people to be secure in their persons, houses, papers and effects against unreasonable searches and seizures shall not be violated, and no warrants shall issue but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched and the persons or things to be seized."
Yet these men audaciously, impudently and altogether illegally searched the house of President Joseph Smith even without any warrant or authority whatever. Being satisfied that he was not in the house, they departed. They appeared to be well armed, and no doubt intended to take him either dead or alive; which we afterwards heard they had said they would do; but the Almighty again delivered His servant from their bloodthirsty grasp.
It is rumored that there are fifteen men in the city along with the sheriffs, and that they dined together today at Amos Davis's. Soon after sundown, Thomas King and another person arrived at the house and demanded to search, which they immediately did; but, finding nothing they also went towards Davis's. Some of them were seen about afterwards; but at about ten o'clock all was quiet.
It is said that they started from Quincy yesterday, expecting and fully determined to reach Nauvoo in the night, and fall upon the house unawares; but report says they lost the road, and got scattered away one from another, and could not get along until daylight. This, in all probability, is true, as they appeared much fatigued, and complained of being weary and sore from riding.
President Smith, accompanied by Brother Erastus Derby, left Brother Whitney's about nine o'clock, and went to Brother Edward Hunter's, where he was welcomed, and made comfortable by the family, and where he can be kept safe from the hands of his enemies.
Sunday, 4.—Hyrum Smith and William Law left for the Eastern States.
Monday, 5.—The sisters wrote as follows:
Petition of the Female Relief Society to Governor Carlin.
To his Excellency Thomas Carlin, Governor of the State of Illinois:
We, the undersigned members of the Nauvoo Relief Society, and Ladies of Nauvoo, hearing many reports concerning mobs, threats of extermination, and other excitement, set on foot by John C. Bennett, calculated to disturb the peace, happiness and well-being of this community, have taken the liberty to petition your Excellency for protection.
It may be considered irrelevant for ladies to petition your Excellency on the above-named subject, and may be thought by you, Sir, to be officious, and that it would be more becoming for our husbands, fathers, brothers and sons to engage in this work, and in our defense. This, Sir, we will admit, in ordinary cases is right, and that it would be more consistent with the delicacy of the female character to be silent; but on occasions like the present, our desires for the peace of society, the happiness of our friends, the desire to save the lives of our husbands, our fathers, our brothers, our children, and our own lives, will be a sufficient palliation, in the estimation of your Excellency, for the step we have taken in presenting this petition, in support of the one already sent your Excellency by the male inhabitants of this city.
We would respectfully represent to your Excellency that we have not yet forgotten the scenes of grief, misery and woe that we had to experience from the hands of ruthless and bloodthirsty mobs in the state of Missouri. The cup of misery was prepared by lying, slander and misrepresentation. It was wrung out and filled by tyranny and oppression, and by a ruthless, inhuman mob. We had to drink it to the dregs.
Your Excellency will bear with us if we remind you of the cold-blooded atrocities that we witnessed in that state. Our bosoms heave with horror, our eyes are dim, our knees tremble, our hearts are faint, when we think of their horrid deeds; and if the petitions of our husbands, brothers, fathers, and sons will not answer with your Excellency, we beseech you to remember that of their wives, mothers, sisters and daughters. Let the voice of injured innocence in Missouri speak; let the blood of our fathers, our brothers, our sons and our daughters speak; let the tears of the widows and orphans, the maimed and impoverished speak; and let the injuries sustained by fifteen thousand innocent, robbed, spoiled, persecuted, and injured people speak; let the tale of woe be told; let it be told without embellishment, prejudice or color; and we are persuaded there is no heart but will be softened, no feelings but will be affected, and no person, but will flee to our relief.
Far be it from us to accuse your Excellency of obduracy or injustice. We believe you to be a humane, feeling, benevolent and patriotic man; and therefore we appeal to you.
Concerning John C. Bennett who is trying with other political demagogues, to disturb our peace, we believe him to be an unvirtuous man and a most consummate scoundrel, a stirrer up of sedition, and a vile wretch unworthy the attention or notice of any virtuous man; and his published statements concerning Joseph Smith are bare-faced, unblushing falsehoods.
We would further recommend to your Excellency, concerning Joseph Smith, that we have the utmost confidence in him, as being a man of integrity, honesty, truth, and patriotism. We have never, either in public or private, heard him teach any principles but the principles of virtue and righteousness. And so we have knowledge, and we know him to be a pure, chaste, virtuous and godly man.
Under these circumstances, we would petition your Excellency to exert your privilege in an official capacity, and not to suffer him (should he be demanded) to go into the state of Missouri; for we know that, if he should, it would be the delivering up the innocent to be murdered. We would represent to your Excellency that we are a law-abiding people, a virtuous people, and we would respectfully refer your Excellency to the official documents of the state during our three years' residence in it, in proof of this. If we transgress laws, we are willing to be tried by those laws, but we dread mobs, we dread illegal process; we dread fermentation, calumny and lies, knowing that our difficulties in Missouri first commenced with these things.
We pray that we may not be delivered into the hands of mobs, or subjected to illegal proceedings of the militia, but that we may have the privilege of self-defense, in case of attack, without having to contend with legalized mobs as in Missouri; and we therefore appeal to the honor, philanthropy, justice, benevolence and patriotism of your Excellency, to afford us all legal protection and to grant us our request; and we, as in duty bound, will ever pray.
Tuesday, September 6, 1842.—I wrote as follows:
Letter of the Prophet to the Church—Further Directions on Baptism for the Dead. [C]
[Footnote C: See Doc. and Cov. sec. cxxviii.]
NAUVOO, September 6, 1842.
To the Church of Jesus Christ of Latter-day Saints, greeting:—
1. As I stated to you in my letter, before I left my place, that I would write to you from time to time, and give you information in relation to many subjects, I now resume the subject of the baptism for the dead, as that subject seems to occupy my mind, and press itself upon my feelings the strongest, since I have been pursued by my enemies.
2. I wrote a few words of revelation to you concerning a recorder. I have had a few additional views in relation to this matter, which I now certify. That is, it was declared in my former letter that there should be a recorder who should be eye-witness, and also to hear with his ears, that he might make a record of a truth before the Lord.
3. Now, in relation to this matter, it would be very difficult for one recorder to be present at all times, and to do all the business. To obviate this difficulty, there can be a recorder appointed in each ward of the city, who is well qualified for taking accurate minutes; and let him be very particular and precise in taking the whole proceedings, certifying in his record that he saw with his eyes and heard with his ears, giving the date, and names, &c., and the history of the whole transaction; naming also, some three individuals that are present, if there be any present, who can at any time, when called upon, certify to the same, that in the mouth of two or three witnesses every word may be established.
4. Then let there be a general recorder, to whom these other records can be handed, being attended with certificates over their own signatures, certifying that the record they have made is true. Then the general church recorder can enter the record on the general church book, with the certificates and all the attending witnesses, with his own statement that he verily believes the above statement and records to be true, from his knowledge of the general character and appointment of those men by the Church. And when this is done on the general church book, the record shall be just as holy, and shall answer the ordinance just the same as if he had seen with his eyes, and heard with his ears, and made a record of the same on the general church book.
5. You may think this order of things to be very particular; but let me tell you that it is only to answer the will of God, by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world, for the salvation of the dead who should die without a knowledge of the gospel.
6. And further, I want you to remember that John the Revelator was contemplating this very subject in relation to the dead, when he declared, as you will find recorded in Revelation xx, 12: "And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which was the book of life; and the dead were judged out of those things which were written in the books, according to their works."
7. You will discover, in this quotation, that the books were opened; and another book was opened, which was the book of life; but the dead were judged out of those things which were written in the books; according to their works: consequently, the books spoken of must be the books which contained the record of their works; and refer to the records which are kept on the earth. And the book which was the book of life is the record which is kept in heaven; the principle agreeing precisely with the doctrine which is commanded you in the revelation contained in the letter which I wrote to you previously to my leaving my place, that in all your recordings it may be recorded in heaven.
8. Now, the nature of this ordinance consists in the power of the priesthood, by the revelation of Jesus Christ; wherein it is granted that whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven. Or in other words, taking a different view of the translation, whatsoever you record on earth shall be recorded in heaven, and whatsoever you do not record on earth shall not be recorded in heaven; for out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own propria persona or by the means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead.
9. It may seem to some to be a very bold doctrine that we talk of—a power which records or binds on earth, and binds in heaven: nevertheless, in all ages of the world, whenever the Lord has given a dispensation of the priesthood to any man by actual revelation, or any set of men, this power has always been given. Hence, whatsoever those men did in authority, in the name of the Lord, and did it truly and faithfully, and kept a proper and faithful record of the same, it became a law on earth and in heaven, and could not be annulled, according to the decrees of the great Jehovah. This is a faithful saying—who can hear it?
10. And again, for a precedent, Matthew xvi: 18, 19. "And I also say unto thee, that thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it: and I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."
11. Now the great and grand secret of the whole matter, and the summum bonum of the whole subject that is lying before us, consists in obtaining the powers of the holy priesthood; for him to whom these keys are given, there is no difficulty in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living.
12. Herein is glory, and honor, and immortality, and eternal life: The ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other. To be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead, in coming forth out of their graves. Hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead.
13. Consequently, the baptismal font was instituted as a simile of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another,—that which is earthly conforming to that which is heavenly, as Paul hath declared, I Cor. xv: 46, 47, and 48.
14. "Howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." And as are the records on the earth in relation to your dead, which are truly made out, so also are the records in heaven. This, therefore, is the sealing and binding power, and, in one sense of the word, the keys of the kingdom, which consist in the key of knowledge.
15. And now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers, "that they without us cannot be made perfect;" neither can we without our dead be made perfect.
16. And now, in relation to the baptism for the dead, I will give you another quotation of Paul, I Corinthians xv: 29: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?"
17. And again, in connection with this quotation, I will give you a quotation from one of the prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, viz., the baptism for the dead; for Malachi says, last chapter, verses 5th and 6th, "Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."
18. I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other: and behold, what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also; for it is necessary, in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole, and complete, and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fullness of times.
19. Now, what do we hear in the gospel which we have received? "A voice of gladness! A voice of mercy from heaven, and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto Zion, Behold! thy God reigneth. As the dews of Carmel, so shall the knowledge of God descend upon them."
20. And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfillment of the prophets —the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James, and John, in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times.
21. And again, the voice of God in the chamber of old Father Whitmer in Fayette, Seneca county, and at sundry times and in divers places, through all the travels and tribulations of this Church of Jesus Christ of Latter-day Saints. And the voice of Michael, the Archangel, the voice of Gabriel and of Raphael, and of divers angels from Michael or Adam down to the present time, all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of their Priesthood; giving line upon line, precept upon precept; here a little, and there a little; giving us consolation by holding forth that which is to come, confirming our hopes.
22. Brethren, shall we not go on in so great a cause? Go forward and not backward? Courage, brethren, and on, on to the victory! Let your hearts rejoice, and be exceeding glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prisons; for the prisoners shall go free.
23. Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your eternal King. And ye rivers, and brooks, and rills flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy. And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy. And let the eternal creation declare His name for ever and ever. And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation, and honor, and immortality and eternal life, kingdoms, principalities and powers.
24. Behold the great day of the Lord is at hand; and who can abide the day of His coming, and who can stand when He appeareth? For He is like a refiner's fire, and like fuller's soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore, as a Church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness, and let us present, in His holy Temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation.
25. Brethren, I have many things to say to you on the subject, but shall now close for the present, and continue the subject another time.
I am, as ever, your humble servant, and never deviating friend,
JOSEPH SMITH.
The Letter's Effect
The important instructions contained in the foregoing letter made a deep and solemn impression on the minds of the Saints; and they manifested their intentions to obey the instructions to the letter.
In the evening, William Clayton and Bishop Whitney called to see me concerning a settlement with Edward Hunter. Also Brigham Young, Heber C. Kimball, and Amasa Lyman, called to counsel concerning their mission to the branches and people abroad.
Wednesday, September 7.—Early this morning Elders Adams and Rogers, of New York, brought me several letters—one from Dr. Willard Richards, who, referring to his visit with James Arlington Bennett, Esq., of Arlington House, says, he "would be pleased to receive a letter of President Joseph's own dictation, signed by his own hand;" which request I was disposed to comply with, but deferred it till the next day.
Governor Carlin wrote as follows:
Governor Carlin's Letter to Emma Smith—Nauvoo's Charter and the Writ of Habeas Corpus.
QUINCY, September 7, 1842.
DEAR MADAM.—Your letter of the 27th ultimo was delivered to me on Monday, the 5th instant, and I have not had time to answer it until this evening; and I now appropriate a few moments to the difficult task of replying satisfactorily to its contents, every word of which evinces your devotedness to the interest of your husband, and pouring forth the effusions of a heart wholly his. I am thus admonished that I can say nothing, that does not subserve his interest that can possibly be satisfactory to you; and before I proceed, I will here repeat my great regret that I have been officially called upon to act in reference to Mr. Smith in any manner whatever.
I doubt not your candor when you say you do not desire me "to swerve from my duty as executive in the least," and all you ask is to be allowed the privileges and advantages guaranteed to you by the Constitution and laws. You then refer me to the 11th Section of the Charter of the city of Nauvoo, and claim for Mr. Smith the right to be heard by the Municipal Court of said city, under a writ of habeas corpus emanating from said court, when he was held in custody under an executive warrant.
The Charter of the city of Nauvoo is not before me at this time; but I have examined both the Charters and city ordinances upon the subject and must express my surprise at the extraordinary assumption of power by the board of aldermen as contained in said ordinance! From my recollection of the Charter it authorizes the Municipal Court to issue writs of habeas corpus in all cases of imprisonment or custody arising from the authority of the ordinances of said city, but that the power was granted, or intended to be granted, to release persons held in custody under the authority of writs issued by the courts or the executive of the state, is most absurd and ridiculous; and to attempt to exercise it is a gross usurpation of power that cannot be tolerated.
I have always expected and desired that Mr. Smith should avail himself of the benefits of the laws of this state, and, of course, that he would be entitled to a writ of habeas corpus issued by the Circuit Court, and entitled to a hearing before said court; but to claim the right of a hearing before the Municipal Court of the city of Nauvoo is a burlesque upon the city Charter itself.
As to Mr. Smith's guilt or innocence of the crime charged upon him, it is not my province to investigate or determine; nor has any court on earth jurisdiction of his case, but the courts of the state of Missouri; and as stated in my former letter, both the Constitution and laws presume that each and every state in this Union are competent to do justice to all who may be charged with crime committed in said state.
Your information that twelve men from Jackson county, Missouri, were lying in wait for Mr. Smith between Nauvoo and Warsaw, for the purpose of taking him out of the hands of the officers who might have him in custody, and murdering him, is like many other marvelous stories that you hear in reference to him—not one word of it true; but I doubt not that your mind has been continually harrowed up with fears produced by that and other equally groundless stories. That that statement is true is next to impossible; and your own judgment, if you will but give it scope, will soon set you right in reference to it. If any of the citizens of Jackson county had designed to murder Mr. Smith, they would not have been so simple as to perpetrate the crime in Illinois, when he would necessarily be required to pass through to the interior of the state of Missouri, where the opportunity would have been so much better, and the prospect of escape much more certain. That is like the statement made by Mr. Smith's first messenger, after his arrest, to Messrs. Ralston and Warren, saying that I had stated that Mr. Smith should be surrendered to the authorities of Missouri, dead or alive; not one word of which was true. I have not the most distant thought that any person in Illinois or Missouri contemplated personal injury to Mr. Smith by violence in any manner whatever.
I regret that I did not see General Law when last at Quincy. A previous engagement upon business that could not be dispensed with prevented, and occupied my attention that evening until dark. At half-past one o'clock p. m., I came home, and learned that the General had called to see me; but the hurry of business only allowed me about ten minutes time to eat my dinner, and presuming, if he had business of any importance, that he would remain in the city until I returned.
It may be proper here, in order to afford you all the satisfaction in my power, to reply to a question propounded to my wife by General Law, in reference to Mr. Smith,—viz., whether any other or additional demand had been made upon me by the Governor of Missouri for the surrender of Mr. Smith. I answer, none. No change whatever has been made in the proceedings. Mr. Smith has been held accountable only for the charge as set forth in my warrant under which he was arrested.
In conclusion you presume upon my own knowledge of Mr. Smith's innocence; and ask why the prosecution is continued against him. Here I must again appeal to your own good judgment; and you will be compelled to answer that it is impossible I could know him to be innocent; and, as before stated, it is not my province to investigate as to his guilt or innocence. But could I know him innocent, and were he my own son, I would nevertheless, (and the more readily) surrender him to the legally constituted authority to pronounce him innocent.
With sentiments of high regard and esteem, your obedient servant,
THOMAS CARLIN.
To Mrs. Emma Smith.
Brothers Adams and Rogers called again this afternoon, and I related to them many interpositions of Divine Providence in my favor, &c.
Thursday, 8.—I dictated the following:
The Prophet's Letter to James Arlington Bennett—The Forthcoming Book of John C. Bennett.
NAUVOO, September 8, 1842.
I have just received your very consoling letter, dated August 16, 1842, which is, I think, the first letter you ever addressed to me, in which you speak of the arrival of Dr. Willard Richards, and of his personality very respectfully. In this I rejoice, for I am as warm a friend to Dr. Richards as he possibly can be to me. And in relation to his almost making a "Mormon" of yourself, it puts me in mind of the saying of Paul in his reply to Agrippa, Acts xxvi: 29, "I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds." And I will here remark, my dear sir, that "Mormonism" is the pure doctrine of Jesus Christ; of which I myself am not ashamed.
You speak also of Elder Foster, President of the Church in New York, in high terms; and of Dr. Bernhisel, in New York. These men I am acquainted with by information; and it warms my heart to know that you speak well of them, and, as you say, could be willing to associate with them for ever, if you never joined their Church or acknowledged their faith. This is a good principle; for when we see virtuous qualities in men, we should always acknowledge them, let their understanding be what it may in relation to creeds and doctrine; for all men are, or ought to be free, possessing unalienable rights, and the high and noble qualifications of the laws of nature and of self-preservation, to think, and act, and say as they please, while they maintain a due respect to the rights and privileges of all other creatures, infringing upon none.
This doctrine I do most heartily subscribe to and practice, the testimony of mean men to the contrary notwithstanding. But, sir, I will assure you that my soul soars far above all the mean and groveling dispositions of men that are disposed to abuse me and my character, I therefore shall not dwell upon that subject.
In relation to those men you speak of referred to above, I will only say that there are thousands of such men in this Church, who, if a man is found worthy to associate with, will call down the envy of a mean world, because of their high and noble demeanor; and it is with unspeakable delight that I contemplate them as my friends and brethren. I love them with a perfect love; and I hope they love me, and have no reason to doubt that they do.
The next in consideration is John C. Bennett. I was his friend; I am yet his friend, as I feel myself bound to be a friend to all the sons of Adam. Whether they are just or unjust, they have a degree of my compassion and sympathy. If he is my enemy, it is his own fault; and the responsibility rests upon his own head; and instead of arraigning his character before you, suffice it to say that his own conduct, wherever he goes, will be sufficient to recommend him to an enlightened public, whether for a bad man or a good one.
Therefore whosoever will associate themselves with him, may be assured that I will not persecute them; but I do not wish their association, and what I have said may suffice on that subject, so far as his character is concerned. Now, in relation to his book that he may write. I will venture to prophesy that whoever has any hand in the matter, will find themselves in a poor fix in relation to the money matters; and as to my having any fears of the influence that he or any other man or set of men may have against me—I will say this is most foreign from my heart; for I never knew what it was, as yet, to fear the face of clay, or the influence of man. My fear, sir, is before God. I fear to offend Him, and strive to keep His commandments. I am really glad that you did not join John C. Bennett in relation to his book, from the assurances which I have that it will prove a curse to all those who touch it.
In relation to the honor that you speak of, both for yourself and James Gordon Bennett, of the Herald, you are both strangers to me; and as John C. Bennett kept all his letters which he received from you entirely to himself, and there was no correspondence between you and me, that I know of, I had no opportunity to share very largely in the getting up of any of those matters. I could not, as I had not sufficient knowledge to enable me to do so. The whole, therefore, was at the instigation of John C. Bennett, and a quiet submission on the part of the rest, out of the best of feelings; but as for myself, it was all done at a time when I was overwhelmed with a great many business cares, as well as the care of all the churches. I must be excused, therefore, for any wrongs that may have taken place in relation to this matter; and so far as I obtain a knowledge of that which is right, it shall meet with my hearty approval.
I feel to tender you my most hearty and sincere thanks for every expression of kindness you have tendered towards me or my brethren, and would beg the privilege of intruding myself a little while upon your patience, in offering a short relation of my circumstances. I am at this time persecuted the worst of any man on the earth, as well as this people, here in this place, and all our sacred rights are trampled under the feet of the mob. I am now hunted as a hart by the mob, under the pretense or shadow of law, to cover their abominable deeds. * * * * * * * *
I now appeal to you, sir, inasmuch as you have subscribed yourself our friend. Will you lift your voice and your arm with indignation against such unhallowed oppression? I must say, sir, that my bosom swells with unutterable anguish when I contemplate the scenes of horror that we have passed through in the state of Missouri, and then look, and behold, and see the storm and cloud gathering ten times blacker, ready to burst upon the heads of this innocent people. Would to God that I were able to throw off the yoke. Shall we bow down and be slaves? Are there no friends of humanity in a nation that boasts itself so much? Will not the nation rise up and defend us? If they will not defend us, will they not grant to lend a voice of indignation against such unhallowed oppression? Must the tens of thousands bow down to slavery and degradation? Let the pride of the nation arise and wrench those shackles from the feet of their fellow citizens, and their quiet, and peaceable, and innocent and loyal subjects. But I must forbear, for I cannot express my feelings.
The legion would all willingly die in the defense of their rights; but what would this accomplish? I have kept down their indignation, and kept a quiet submission on all hands, and am determined to do so at all hazards. Our enemies shall not have it to say that we rebel against government or commit treason. However much they may lift their hands in oppression and tyranny, when it comes in the form of government we tamely submit, although it lead us to the slaughter and to beggary; but our blood be upon their garments: and those who look tamely on and boast of patriotism shall not be without their condemnation.
And if men are such fools as to let once the precedent be established, and through their prejudices give assent to such abominations, then let the oppressor's hand lay heavily throughout the world, until all flesh shall feel it together, and until they may know that the Almighty takes cognizance of such things. And then shall church rise up against church, and party against party, mob against mob, oppressor against oppressor, army against army, kingdom against kingdom, and people against people, and kindred against kindred.
And where, sir, will be your safety or the safety of your children, if my children can be led to the slaughter with impunity by the hand of murderous rebels? Will they not lead yours to the slaughter with the same impunity? Ought not, then, this oppression, sir, to be checked in the bud, and to be looked down [upon] with just indignation by an enlightened world, before the flame become unextinguishable, and the fire devours the stubble?
But again I say I must forbear, and leave this painful subject. I wish you would write to me in answer to this, and let me know your views. On my part, I am ready to be offered up a sacrifice in that way that can bring to pass the greatest benefit and good to those who must necessarily be interested in this important matter. I would to God that you could know all my feelings on this subject, and the real facts in relation to this people, and their unrelenting persecution. And if any man feels an interest in the welfare of their fellow-beings, and would think of saying or doing anything in this matter, I would suggest the propriety of a committee of wise men being sent to ascertain the justice or injustice of our cause, to get in possession of all the facts, and then make report to an enlightened world whether we, individually or collectively, are deserving such high-handed treatment.
In relation to the books that you sent here, John C. Bennett put them into my store, to be sold on commission, saying that, when I was able, the money must be remitted to yourself. Nothing was said about any consecration to the Temple.
Another calamity has befallen us. Our post office in this place is exceedingly corrupt. It is with great difficulty that we can get our letters to or from our friends. Our papers that we send to our subscribers are embezzled and burned, or wasted. We get no money from our subscribers, and very little information from abroad; and what little we do get, we get by private means, in consequence of these things: and I am sorry to say, that this robbing of the post office of money was carried on by John C. Bennett; and since he left here, it is carried on by the means of his confederates.
I now subscribe myself your friend, and a patriot and lover of my country, pleading at their feet for protection and deliverance, by the justice of their Constitution.
I add no more. Your most obedient servant,
JOSEPH SMITH.
CHAPTER IX.
LETTER OF JAMES ARLINGTON BENNETT TO THE PROPHET AND THE N. Y. "HERALD"—EMMA'S ILLNESS—PLOTS TO ENTRAP THE PROPHET—LEGAL OPINION OF JUSTIN BUTTERFIELD ON THE MISSOURI PROCEDURE.
Friday, September 9, 1842.—At 10 p. m. I received a very interesting visit from Emma, Amasa Lyman, George A. Smith and Wilson Law.
Movements of the Prophet in Nauvoo.
I counseled George A. Smith and Amasa Lyman to stay in Illinois and preach in the principal cities against mobocracy, and to notify the Twelve that it was my wish that they should also labor in Illinois. After a conversation of two hours, I accompanied the brethren and Emma to my house, remaining there a few minutes to offer a blessing upon the heads of my sleeping children; then called a few minutes at the house of my cousin George A. Smith, on my way to my retreat at Edward Hunter's. John D. Parker accompanied me as guard.
Brigham Young, Heber C. Kimball, Amasa Lyman, George A. Smith, and Charles C. Rich declared to the city council their intention of absence for three months or more, and others were appointed to fill their places during their absence. John P. Greene, Lyman Wight, and William Law were absent, and their places were filled. The object of the absence of these brethren was to preach the gospel in different states, and show up the wickedness and falsehood of the apostate John C. Bennett.
An ordinance relative to the returns of writs of habeas corpus was passed by the city council as follows:
An ordinance relative to the return of wits of Habeas Corpus.
Sec. 1. Be it, and it is hereby ordained by the city council of the city of Nauvoo, that the Municipal Court, in issuing writs of Habeas Corpus, may make the same returnable forthwith.
Sec. 2. This ordinance to take effect, and be in force from, and after its passage, passed September 9th, 1842.
GEO. W. HARRIS,
President pro tem.
JAMES SLOAN, Recorder.
President Young started on his mission.
Saturday, 10.—Heber C. Kimball, George A. Smith, and Amasa Lyman started on their mission, and proceeded as far as Lima, where they met Brigham Young, who was preaching to a congregation. This was the day for the training of the companies of the Nauvoo Legion; and, lest I should be observed by the multitude passing and repassing, I kept very still. After dark, my wife sent a messenger and requested me to return home, as she thought I would be as safe there as anywhere; and I went safely home undiscovered.
Sunday, 11.—I was at home all day. My letter of the 6th of September was read to the Saints, at the grove near the temple. The High Priests' quorum met. Several had gone on missions; others were preparing to go, but few were present, and the meeting adjourned sine die.
Elders Brigham Young, Heber C. Kimball, George A. Smith and Amasa Lyman addressed a large assembly in the grove in Lima, in relation to the slanderous reports of John C. Bennett.
Monday, 12.—
Letter from Brigham Young and Heber C. Kimball—Reporting their Movements.
To the Editor of the Times and Seasons:
DEAR BROTHER:—Having commenced our mission yesterday, we held our first conference at Brother Isaac Morley's. We had a good time. The brethren here are in good spirits. We ordained nineteen elders, and baptized twelve. We expect next Saturday and Sunday to hold a two days' meeting in Quincy, being the 17th and 18th instant; on the 24th and 25th, at Payson; the 1st and 2nd of October, at Pleasant Vale; the 8th and 11th October, at Pittsfield; the 15th and 16th October, at Apple Creek in Green county. From thence we shall proceed to Jacksonville and Springfield.
If you please, notice the above in your paper for the benefit of those friends scattered abroad. Yours in the everlasting covenant,
BRIGHAM YOUNG,
HEBER C. KIMBALL.
Morley Settlement, September 12, 1842.
I was at home all day in company with Brothers Adams and Rogers, and counseled Brother Adams to write a letter to the governor. In the evening, Emma received governor Carlin's letter of the 7th instant.
Tuesday, 13.—At home all day. Settled with Edward Hunter.
Wednesday, 14.—At home. Mr. Remmick gave me a deed of one half his landed property in Keokuk, though it will be a long time, if ever, before it will be of any benefit to me. Had a consultation with Calvin A. Warren, Esq. In the evening I received the following letter from General James Arlington Bennett:
Letter of James Arlington Bennett—Treating Chiefly of John C. Bennett and his Book.
ARLINGTON HOUSE, September 1, 1842.
Lieutenant General Smith:
DEAR SIR:—Mrs. Smith's letter to Mrs. Bennett, containing a very lucid account of Dr. John C. Bennett, has been received; and the only thing concerning him that I regard of importance is that you found it necessary to expose him. I wish most ardently that you had let him depart in peace, because the public generally think no better of either the one party or the other, in consequence of the pretended exposures with which the newspapers have teemed. But then, in the long run, you will have the advantage, inasmuch as the universal notoriety which you are now acquiring will be the means of adding to Nauvoo three hundred fold.
That you ought to be given up to the tender mercies of Missouri no man in his senses will allow, as you would be convicted on the shadow of evidence when the people's passions and prejudices are so strongly enlisted against you; and, under such a state of things, how easily it would be to suborn witnesses against you, who would seal your fate! Add to this, too, the great difficulty under which an impartial jury, if such could be found, would labor in their attempt to render an honest verdict, being coerced by surrounding public prejudice and malice. And yet, as you are now circumstanced, it will not do to oppose force to force for your protection, as this in the present case would be treason against the state, and would ultimately bring to ruin all those concerned.
Your only plan, I think, will be to keep out of the way until this excitement shall have subsided, as, from all I can understand, even from the Dr. himself, there is no evidence on which an honest jury could find a verdict against you; and this opinion I have expressed to him.
I most ardently wish that you had one hundred thousand true men at Nauvoo, and that I had the command of them, times and things would soon alter. I hope to see the day, before I die, that such an army will dictate terms from Nauvoo to the enemies of the Mormon people. I say this in the most perfect candor, as I have nothing to gain by the Mormons, nor am I a Mormon in creed; yet I regard them in as favorable a light (and a little more so,) as I do any other sect. In fact, I am a philosophical Christian, and wish to see an entire change in the religious world.
I have been long a Mormon in sympathy alone, and probably can never be one in any other way; yet I feel that I am a friend of the people, as I think them honest and sincere in their faith; and those I know [are] as good and honorable men as any other professing Christians.
Dr. Bennett has been the means of bringing me before your people, you will therefore see, for this act, I am in honor bound to say, "Peace to his manes." To act otherwise would be ungrateful and dishonorable, both of which qualities are strangers to my nature: nevertheless, by leaving him as he is, I can still be your friend; for be assured that nothing I have seen yet from his pen has in the least altered my opinion of you. I well know what allowances to make in such cases.
Dr. Bennett and Bachelor are now delivering lectures in New York against you and your doctrines and asserted practices at Nauvoo.
Elder Foster told me, this forenoon, that the seats have been torn to pieces out of his church in Canal-street, and that the congregation had to move to another place.
I intimated to you, in my last, that Bennett of the Herald was about to publish, conjointly with the Doctor, his Book of Exposures; but since, have learned that it is about to come out in Boston. He expects to make a fortune out of it, and I presume he needs it; but I feel sure that it will make converts to the Mormon faith. He has borrowed largely from Com. Morris' lascivious poems.
A general order, signed by Hugh McFall, Adjutant-General, and authorized by you, has appeared in the Herald, ordering me to repair to Nauvoo, to take command of the Legion, and to bring with me Brig.-Gen. J. G. Bennett, which states that, if the requisition be persisted in, blood must be shed. I have assured Bennett of the Herald that I deem it a hoax, but he insists upon it that it is genuine. My reply to it has appeared to day in that paper. I have there stated that I have written to Gov. Carlin for instructions. This is not so: it is only a rub.
On the whole, you will only be made a greater prophet and a greater man—a great Emperor, by the affliction and consideration of your good friends.
My respects, with those of Mrs. B., to your lady.
I am, dear sir, your sincere friend,
JAMES ARLINGTON BENNETT.
This letter was placed in the hands of General Hugh McFall, who immediately wrote a refutation of the clause concerning himself to Governor Carlin, and also one for the Wasp. The general order was not written by McFall, neither had he a knowledge of its existence until shown to him in the letter. It was evidently got up by our enemies to increase excitement and anger, and is barely another addition to the many slanderous reports put in circulation by evil and designing men.
Thursday, 15.—In council with C. A. Warren, Esq. Also counseled Uncle John Smith and Brother Daniel C. Davis to move immediately to Keokuk, and help to build up a city.
Friday, 16.—At home with Brother Rogers, who was painting my likeness.
Saturday, 17.—I was at home with Brother Rogers, who continued painting my portrait. Elder William Clayton wrote Governor Carlin a long letter, showing up the Missouri persecution and my sufferings in their true colors.
Ship Sidney sailed from Liverpool for New Orleans with 180 Saints.
Sunday, 18.—At home. In the evening, received a visit from my mother.
Monday, 19, and Tuesday, 20.—With Brother Rogers, painting at my house.
Wednesday, 21.—In the large room over the store. In the evening had a visit from Elder John Taylor, who is just recovering from a long and very severe attack of sickness. I counseled Elder Taylor concerning the printing office, removing one press to Keokuk, &c.
Thursday, 22.—At home, arranging with Remmick concerning moving printing press to Keokuk, buying paper, &c.
Friday, 23.—At home. Visited by Elder Taylor.
Colonel George Miller was elected Brigadier-General of the 1st Cohort, Nauvoo Legion, to fill the vacancy of General Wilson Law, promoted.
Saturday, 24.—The legion was called out for general parade, and reviewed by General Law. In the evening, Lieutenant-Colonel Stephen Markham was elected Colonel of the 1st Regiment, 1st Cohort, to fill the place of Colonel George Miller, promoted; and Captain John D. Parker elected to fill his place; and Captain Thomas Rich to fill the place of Major Wightman, deceased.
At home. Had a visit from Mr. Joseph Murdock, Sen., and lady concerning some land, &c., at St. Joseph.
Sunday, 25.—At the Grove. Spoke more than two hours, chiefly on the subject of persecution.
Ship Medford sailed from Liverpool for New Orleans with 214 Saints.
Monday, 26.—The office of Notary Public for the city of Nauvoo was created by the city council, and James Sloan was elected. A seal for the Municipal Court was ordered by the council.
Tuesday, 27, and Wednesday, 28.—At home. Nothing of importance transpired. 28.—Ship Henry sailed from Liverpool for New Orleans with 157 Saints.
September 28, 1841:
A Baptist Excommunication.
Resolved, that William Seichrist be excluded from the fellowship of this [the first regular Baptist] church [of the city of Alleghany, Alleghany county, Pennsylvania,] for embracing and maintaining a heresy,—to wit, doctrines peculiar to a late sect called Mormons or Latter-day Saints, that miracles can be wrought through the instrumentality of faith; that special revelations from God are now given to men; and that godly men are now endowed with the gift of prophecy, such as to foretell future events. William Benson, Church Clerk. Deacon John Beck was moderator of the meeting.
Thursday, 29.—This day, Emma began to be sick with fever; consequently I kept in the house with her all day.
Friday, 30.—Emma is no better. I was with her all day.
Temple Committee Affairs.
Saturday, October 1.—This morning I had a very severe pain in my left side, and was not able to be about. Emma sick as usual. I had previously sent for the Temple committee to balance their accounts and ascertain how the Temple business was going on. Some reports had been circulated that the committee was not making a righteous disposition of property consecrated for the building of the Temple, and there appeared to be some dissatisfaction amongst the laborers. After carefully examining the accounts and enquiring into the manner of the proceedings of the committee, I expressed myself perfectly satisfied with them and their works. The books were balanced between the trustee and committee, and the wages of all agreed upon.
I said to the brethren that I was amenable to the state for the faithful discharge of my duties as trustee-in-trust, and that the Temple committee were accountable to me, and to no other authority; and they must not take notice of any complaints from any source, but let the complaints be made to me, if any were needed, and I would make things right. The parties separated perfectly satisfied, and I remarked that I would have a notice published, stating that I had examined their accounts and was satisfied, &c. It was also agreed that the recorder's office should be moved to the Temple, for the convenience of all. In this day's Wasp I noticed the following letter from Elder Pratt:
Letter of Elder Orson Pratt—Denying any Relations with John C. Bennett.
CITY OF NAUVOO, ILLINOIS, September 26, 1842.
Mr. Editor:
DEAR SIR:—I noticed in the last week's Wasp a letter from Dr. R. D. Foster, written from New York city, which states that Dr. John C. Bennett had declared in said city that he had received a letter from me and from my wife, and that we were preparing to leave and expose Mormonism.
I wish through the medium of your paper to say to the public that said statements are entirely false. We have never at any time written any letter or letters to Dr. J. C. Bennett, on any subject whatever. Neither are we "preparing to leave and expose Mormonism," but intend to make Nauvoo our residence, and Mormonism our motto.
Respectfully,
ORSON PRATT.
Reward offered for the Arrest of the Prophet.
Sunday, 2.—About ten o'clock in the forenoon, a messenger arrived from Quincy, stating that the governor had offered a reward of $200 for Joseph Smith, Jun., and also $200 for Orrin P. Rockwell. This report was fully established on receipt of the mail papers. The Quincy Whig also stated that Governor Reynolds has offered a reward, and published the governor's proclamation offering a reward of $300 for Joseph Smith, Jun., and $300 for Orrin P. Rockwell. It is not expected that much will be effected by the rewards.
Emma continued very sick. I was with her all day.
Monday, 3.—Emma was a little better. I was with her all day.
Tuesday, 4.—Emma is very sick again. I attended with her all the day, being somewhat poorly myself.
The illness of Emma Smith.
Wednesday, 5.—My dear Emma was worse. Many fears were entertained that she would not recover. She was baptized twice in the river, which evidently did her much good. She grew worse again at night, and continued very sick indeed. I was unwell, and much troubled on account of Emma's sickness.
Rigdon's Reports of Plots.
Elder Rigdon called Elder William Clayton into his office, and said he had some matters to make known. He had been at Carthage and had conversation with Judge Douglas concerning Governor Carlin's proceedings, &c., and had ascertained that Carlin had intentionally issued an illegal writ, expecting thereby to draw President Joseph to Carthage to get acquitted by habeas corpus before Douglas, and having men there waiting with a legal writ to serve on Joseph as soon as he was released under the other one, and bear him away to Missouri, without further ceremony. Elder Rigdon asked what power the governor's proclamation gave to any man or set of men who might be disposed to take President Joseph. He was answered, "Just the same power and authority which a legal warrant gave to an officer."
It is more and more evident that Carlin is determined to have me taken to Missouri, if he can. But may the Almighty Jehovah shield and defend me from all their power, and prolong my days in peace, that I may guide His people in righteousness, until my head is white with old age. Amen.
Thursday, 6.—Emma is better; and although it is the day on which she generally grows worse, yet she appears considerably easier. May the Lord speedily raise her to the bosom of her family, that the heart of His servant may be comforted again. Amen. My health is comfortable.
More Missouri Plots.
Friday, 7.—This morning Elder Elias Higbee states about the same things as were stated by Elder Rigdon two days ago, and also that he had been informed that many of the Missourians are coming to unite with the militia of this state voluntarily, and at their own expense; so that after the court rises at Carthage, if they don't take me there, they will come and search the city, &c. It is likely that this is only report.
Emma is somewhat better. I am cheerful and well.
The Prophet's Removal to Father Taylor's.
From the situation and appearance of things abroad, I concluded to leave home for a short season, until there should be some change in the proceedings of my enemies. Accordingly, at twenty minutes after eight o'clock in the evening, I started away in company with Brothers John Taylor, Wilson Law, and John D. Parker, and traveled through the night and part of next day; and, after a tedious journey, arrived at Father James Taylor's well and in good spirits.
This day the teachers met in Nauvoo, and organized into a quorum, by appointing Elisha Averett, president; James Huntsman and Elijah Averett, counselors; Samuel Eggleston, scribe; and eleven members.
Monday, 10.—Elder Taylor returned to Nauvoo and found Emma gaining slowly. My health and spirits are good.
Tuesday, 11.—From the Times and Seasons:—
Announcement Concerning Temple Committee Affairs.
To the Saints at Nauvoo and Scattered Abroad:
This may certify that President Joseph Smith, the trustee-in-trust for the Temple, called upon the Temple committee on the 1st instant to present their books and accounts for examination, and to give account of their work at the temple. After carefully and attentively examining and comparing their books and accounts, the trustee expressed himself well satisfied with the proceedings and labors of the committee, and ordered that this be published in the Times and Seasons, that the Saints may know the facts, and be thereby encouraged to double their exertions and forward means to roll on the building of the Temple in Nauvoo. It was also ordered that the recorder's office be henceforth removed to the committee house near the Temple. All property and means must therefore be brought to that place, where it will be recorded in due form.
WILLIAM CLAYTON.
Clerk and Recorder of the Temple.
NAUVOO, October 11, 1842.
Thursday, 13.—The brethren arrived from Wisconsin with a raft of about 90,000 feet of boards and 24,000 cubic feet of timber for the Temple and Nauvoo House.
Saturday 15.—Brother John D. Parker returned to Nauvoo and informed my friends that I was well.
Sunday, 16.—I copy the following from the New York Herald:
THE MORMONS.
ARLINGTON HOUSE, October 16, 1841.
General J. G. Bennett:
SIR:—Some time since I addressed a letter to Joseph Smith, the Mormon Prophet, in answer to a letter of his introducing to "my kind attention," a friend of his from the holy city of Nauvoo.
In this letter I expressed my regret that the quarrel between him and John C. Bennett should have at all found its way to the public eye, this being the sole cause of placing him in his present awkward situation. I likewise commiserated with him in his affliction, and signed myself at the conclusion of my letter, as his friend, which I really am, and the friend of all good Mormons, as well as other good men.
Why should I not be Joseph Smith's friend? He has done nothing to injure me, nor do I believe he has done anything to injure ex-Governor Boggs, of Missouri. The governor, no doubt, under strong feelings, may have thought and believed that Smith had preconcerted the plan for his assassination; but there is no legal evidence whatever of that fact—none by which an unprejudiced jury would convict any man; yet to send this man into Missouri, under the present requisition, would be an act of great injustice, as his ruin would be certain.
How could any man, against whom there is a bitter religious prejudice escape ruin, being in the circumstances of Smith? Look at the history of past ages—see the force of fanaticism and bigotry in bringing to the stake some of the best of men; and in all these cases the persecutors had their pretexts, as well as in the case of the Mormon chief. Nothing follows its victim with such deadly aim as religious zeal, and therefore nothing should be so much guarded against by the civil power.
Smith, I conceive, has just as good a right to establish a church, if he can do it, as Luther, Calvin, Wesley, Fox, or even King Henry the Eighth. All these chiefs in religion had their opponents, and their people their persecutors. Henry the Eighth was excommunicated, body and bones, soul and all, by his holiness, the Pope; still the church of England has lived as well as all the other sects.
Just so it will be with the Mormons. They may kill one prophet and confine in chains half his followers, but another will take his place, and the Mormons will still go ahead. One of their Elders said to me, when conversing on this subject, that they were like a mustard plant,—"If you don't disturb it, the seed will fall and multiply; and if you kick it about, you only give the seed more soil, and it will multiply the more."
Undertake to convince them that they are wrong, and that Smith is an impostor, and the answer is, laying the hand on the heart, "I know in my own soul that it is true, and want no better evidence: I feel happy in my faith; and why should I be disturbed?"
Now, I cannot see but what this is the sentiment that governs all religiously disposed persons, their object being heaven and happiness, no matter what their church and creed. They, therefore, cannot be put down while the Constitution of the United States offers them protection in common with all other sects, and while they believe that their eternal salvation is at stake. From what I know of the people, I fully believe that all the real, sincere Mormons would die sooner than abandon their faith and their religion.
General John C. Bennett has stated that to conquer the Mormon Legion it would require five to one against them, all things taken into consideration, and that they will die to a man sooner than give up their Prophet.
Now, is the arrest of this man worth such a sacrifice of life as must necessarily follow an open war with his people? The loss of from one to three thousand lives will, no doubt, follow in an attempt to accomplish an object not in the end worth a button. Persecute them, and you are sure to multiply them. This is fully proved since the Missouri persecution, as since that affair they have increased one hundred fold.
It is the best policy, both of Missouri and Illinois, to let them alone; for if they are drove farther west, they may set up an independent government, under which they can worship the Almighty as may suit their taste. Indeed, I would recommend to the Prophet to pull up stakes and take possession of the Oregon territory in his own right, and establish an independent empire. In one hundred years from this time, no nation on earth could conquer such a people. Let not the history of David be forgotten. If the Prophet Joseph would do this, millions would flock to his standard and join his cause. He could then make his own laws by the voice of revelation, and have them executed like the act of one man.
With respect to myself, I would just repeat that I am the Prophet's friend, and the friend of his people, merely from sympathy, as my arm has ever been lifted on the side of the persecuted and oppressed. I have never in my life followed the fat ox, nor bowed for a favor on my own account to mortal man. While I despise the purse-proud man, I am proud to the proud man, and humble to the humble; and where men were contending, have ever thrown myself on the weakest side.
By inserting this communication, it is presumed that no one will hold the Herald responsible for the sentiments it contains; yet I have no doubt that there are thousands of independent, liberal-minded men in this country who think as I do. Neither the Mormon Prophet nor his people can add anything to my fortune or reputation. I expect nothing from them; they are a poor and industrious people, and have nothing to give. I am influenced in my conduct towards them by a spirit of benevolence and mercy, and hope the governor and state of Illinois will act in the like manner. It is true I was commissioned in their Legion, through the instrumentality of their enemy, General John C. Bennett, an act entirely of their own, without my agency; but I was as much their friend before as since.
The Missouri persecution fixed my attention and commiseration on the people. It must be recollected, too, that the Mormon Prophet and his people are the most ardent friends and promoters of literature and science. These are elementary principles in their social system, and this certainly is contrary to everything like despotism.
I hope, therefore, and with great deference express that hope, that ex-Governor Boggs will withdraw his demand for the Prophet, and let those poor people rest in peace. Both he and Governor Carlin will feel much more at peace with themselves by quashing the whole proceedings.
Most respectfully,
Your humble servant,
JAMES ARLINGTON BENNETT.
Counselor at Law, &c.
By this I discover a spark of liberty burning in the bosom of the writer. May it continue to burn and burn, till it once more fires the whole land with its heavenly influence.
Thursday, 20.—Early this morning I arrived at home on a visit to my family. During the day I was visited by several of the brethren, who rejoiced to see me once more. Emma is still getting better, and is able to attend to a little business, having this day closed contract and received pay for a quarter section of land of Brother Job V. Barnum.
Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith into Missouri.
CHICAGO, October 20, 1842.
Sidney Rigdon, Esq.
DEAR SIR:—In answer to your favors of the 17th instant, Mr. Warren was correct in the information he gave you of my opinion of the illegality of the requisition made by the governor of Missouri upon the governor of this state for the surrender of Joseph Smith, and that the governor of this state should cause him to be arrested for the purpose of being surrendered. I had no doubt but the supreme court of this state would discharge him upon habeas corpus. Subsequent examination has confirmed me in that opinion.
I understand from your letter, and from the statement of facts made to me by Mr. Warren, that the requisition of the governor of Missouri is accompanied by an affidavit of ex-Governor Boggs, stating in substance that on the 6th day of May last he was shot while sitting in his house, with intent to kill; and, as he verily believes, the act was committed by O. P. Rockwell; and that Joseph Smith was accessory to the crime before its commission; and that he has fled from justice. That it can be proved that Joseph Smith was not in the state of Missouri at the time the crime was committed, but was in this state; that it is untrue that he was in the state of Missouri at the time of the commission of the said crime, or has been there at any time since. He could not, therefore, have fled from that state since the commission of said crime.
The right on the part of the governor of Missouri to demand Smith, and the duty on the part of the governor of this state to deliver him up, if they exist, are given and imposed by that clause of the Constitution of the United States which declares "that a person charged in any state with treason, felony, or other crime, who shall flee from justice and be found in another state, shall, on demand of the executive authority of the state from which he fled, be delivered up, to be removed to the state having jurisdiction of the crimes."
It is unnecessary to refer to the act of Congress in relation to the delivery up of fugitives from justice, as Congress has just so much power, and no more, than is expressly given by the said clause in the Constitution. The Constitution is the best exponent of itself. What persons, then, can be surrendered up by the governor of one state to the governor of another?
First. He must be a person charged with treason, felony, or other crime. "It is sufficient if he be charged with the commission of crime, either by indictment found or by affidavit. Second. He must be a person who shall flee from justice and be found in another state."
It is not sufficient to satisfy this branch of the Constitution, that he should be "charged" with having fled from justice. Unless he has actually fled from the state where the offense was committed, to another state, the governor of this state has no jurisdiction over his person, and cannot deliver him up.
When Mr. Smith is brought up on a habeas corpus, he will have a right, under the 3rd section of our habeas corpus act, to introduce testimony, and show that the process upon which he is arrested was obtained by false pretense; that it is untrue that he fled from the state of Missouri, to evade being brought to justice there, for the crime of which he is charged. He will have the right to place himself upon the platform of the Constitution of the United States, and say, I am a citizen of the state of Illinois; I have not fled from the state of Missouri, or from the "justice" of that state, on account of the commission of the crime with which I am charged. I am ready to prove that the charge of having fled from that state is false, and I am not, therefore, subject under the Constitution of the United States, to be delivered up to that state for trial.
You say, in your letter to me, that you doubt whether on a habeas corpus the court would have a right to try the question, whether Smith was in Missouri at the time of the commission of the crime of which he is charged. To this I answer, that upon a habeas corpus, the court would be bound to try the question, whether Smith fled from justice from Missouri to this state. The affidavit of Mr. Boggs is not conclusive on this point. It may be rebutted. Unless Smith is a person who has fled from justice, he is not subject to be delivered up, under the express provisions of our own habeas corpus act. He has a right to show that the affidavit is false, and that the order for his arrest was obtained by false pretenses. Again, the affidavit on its face was not sufficient to authorize the arrest of Smith. It is evasive and deceptive. It does not show that he fled from the state of Missouri to evade justice for the commission of the crime of which he is charged by Governor Boggs.
Robert G. Williams, in the year 1835, was indicted in the state of Alabama for attempting to incite rebellion and insurrection in that state. He was demanded by the governor of that state of the governor of New York, and the requisition stated that he had fled from justice. The governor of the state of New York (Marcy) took notice that the said Williams was a citizen of the state of New York, and had not fled from justice from Alabama, and on that ground alone refused to surrender him up. This was a stronger case than that of Smith, as an indictment had been found. Governor Marcy puts his refusal upon the express ground that, by the Constitution of the United States, the governor of one state had no right to demand, nor the governor of another state a right to surrender up, one of his citizens, unless he had fled from justice; and it was the right and duty of the governor upon whom the demand was made to inquire into the fact whether he had fled from justice before he made the surrender.
I have the book containing all the proceedings in this case of Williams. There are several other cases equal in point, and they proceed upon the ground that a governor of a state has no jurisdiction over the body of a citizen to arrest and surrender him up to a foreign state, unless he is a fugitive from that state, unless he has fled from the state to evade "justice," or, in other words, to evade being tried for the offense with which he is charged.
In a despotic form of government, the sovereign power is the will of the monarch, who can act in every instance as may suit his pleasure. But can the governor of one of our states, of his own mere will, without any authority from the Constitution, or the legislative power of the state, arrest and deliver up to a foreign government any person whatever? If he can do this, then is the liberty of the citizen wholly at his disposal.
The writ of habeas corpus is a suit which every person imprisoned or unlawfully detained has a right to prosecute for the recovery of his liberty; and, if he is in custody by process from a competent power, he is entitled to his discharge when the jurisdiction has been executed.
The government of this state has no power or jurisdiction over the person of a citizen of this state to arrest and cause him to be delivered up and transported to another state, except the power is expressly given to him by the Constitution of the United States. And what is that power? It only authorizes the governor of one state to surrender up a fugitive from justice, to return him back to the state from whence he has fled.
First. The person to be surrendered up must be a fugitive from the state to which it is attempted to surrender him.
Second. He must be a fugitive from justice; in other words, he must have been in the state when and where the crime was committed, and have fled from the state to evade being apprehended and tried for that crime.
Third. Unless he is, in fact, such a fugitive from justice, the governor has no power, by the laws and Constitution, to deliver him up.
Fourth. If he is charged with being a fugitive from justice, and the governor cause him to be apprehended on that charge, he has a right to sue out a habeas corpus; and when brought up on that writ, he has the undoubted right of showing that the governor has no constitutional power to deliver him up to another state; that he has not "fled from justice into this state," and is not such a person as the Constitution authorizes the governor to deliver up; and that it would be an excess of jurisdiction on the part of the governor to deliver him up.
The question to be examined into, upon the return of the habeas corpus, would be a mere question of locality. The question would be was Smith in this state, or not, at the time the crime was committed in Missouri? If he was in this state at that time, then he could not be a fugitive from justice from Missouri, in the sense of the Constitution; and the governor would have no power to deliver him up.
The argument that because Governor Boggs has made affidavit that Smith has fled from justice, his affidavit is to be taken as conclusive on that point, and that upon the return of a habeas corpus, Smith would be precluded from controverting or showing the falsity of that affidavit, is too absurd to require a serious answer.
The liberties of the citizens of this state are not held on quite so feeble a tenure, nor does the Constitution authorize the governor to transport the citizens of this state upon a mere "charge" made by a citizen of another state. Such is not the reading of the Constitution. That instrument only authorizes the delivery up of such persons, "who shall flee," upon the demand of the executive authority of the state from which they "fled." There must have been a "flight" in fact and in deed from the state where the offense was committed, or the governor has no jurisdiction to "deliver up."
If the charge of having "fled" is made and the governor acting in pais [A] is attempting to deliver up upon that charge, the person attempted to be made the victim has a clear, undoubted, constitutional right by means of a writ of habeas corpus, to test its truth before a judicial tribunal of the country; and, if the charge is proven to be false, the governor is ousted of his jurisdiction over the person of the prisoner and he is restored to his liberty before he has undergone the penalty of the transportation to a foreign country upon the mere charge of an interested or partial witness.
[Footnote A: A judicial act outside of court and not recorded.—Century Dictionary.]
The power of the executive of a state to surrender up a citizen to be transported to a foreign state for trial, is a most tremendous power, which might be greatly abused, were it not limited by constitutional checks, and the citizens secured against its despotic exercise by the writ of habeas corpus.
In the case of Williams, the governor of New York, in his reply to the governor of Alabama, says, "What occurs daily in the ordinary course of criminal proceedings, may take place in regard to persons transported to a distant jurisdiction for trial. It may happen that an innocent man will be accused; and, if demanded, he must be delivered up, should your exposition of the Constitution be sanctioned. Under these circumstances, his condition would be perilous indeed,—dragged from his home, far removed from friends, borne down by the weight of imputed guilt, and unable, probably, to obtain the evidence by which he might vindicate his innocence. If appearances were against him, he could scarcely hope to escape unmerited condemnation."
The American colonists regard the exercise of this power as an act of revolting tyranny, and assigned it in the Declaration of Independence as one of the prominent causes that impelled them to a separation from the British Empire. A power which may be thus oppressively used should be resorted to with the greatest caution. When its exercise is invoked, it is not sufficient that the case may apparently come within the letter of the Constitution. It is the duty of the Executive before yielding a blind obedience to the letter of the law, to see that the case comes within the spirit and meaning of the Constitution.
It may be pleasing as well as instructive to look into the proceedings of the executive of our sister state, and witness that, by faithfully administering the law in relation to the delivering up of fugitives from justice, according to its spirit and meaning, they have saved at least two of the citizens of Illinois from becoming victims to its abuse. In the year 1839, the governor of the state of New York was presented with the copy of an indictment by a grand jury in the city of New York against John and Nathan Aldrich, for fraud in obtaining goods by false pretenses, and was requested to make a requisition upon the governor of Illinois to surrender them up as fugitives from justice.
Now, here was a case which came exactly within the letter of the law of Congress in relation to fugitives from justice. An indictment had been found charging them with having committed a crime. But did the governor of New York make the "requisition?" No; he referred the application to the Hon. John C. Spencer, now Secretary of War, and one of the most enlightened lawyers of the age.
Extract of Mr. Spencer's Opinion upon the Case.
The constitutional provision under which requisitions may be made by the governor of one state upon the governor of another was a substitute for the principle recognized by the law of nations, by which one sovereign is bound to deliver to another fugitives who have committed certain offenses. These offenses are of the deepest grade of criminality, and robbers, murderers and incendiaries, and those enumerated as proper to be surrendered. Following the analogy thus suggested, the provisions in our Constitution, it would seem, should be construed to embrace similar cases only, except, perhaps, those offenses which arise from an abuse of the same constitutional provision. That provision must be guarded with the utmost care, or it will become intolerable. I do not think the circumstances of the case before me are of such grave import, or the offense itself of such high grade, as to justify the requisition desired. The power given by the Constitution ought not to be cheapened or applied to trifling offenses, or indeed to any that was not originally contemplated.
For the reasons stated in Mr. Spencer's opinion, the governor of New York refused to make the requisition upon the governor of Illinois. The case certainly came within the letter of the law, but not within the spirit and meaning. So with the affidavit of Governor Boggs, when he swears that Smith has fled from justice. It may come within the letter of the Constitution; but does it come within its spirit and meaning? Does it show that Smith was in Missouri at the time of the commission of the crime, and that he fled from that state to evade being brought to justice for that crime? Or does it refer to the flight of Smith and the Mormons from Missouri some years since?
I will refer to one more case of a similar nature. Lord Campbell, formerly attorney-general of England, in a recent debate in Parliament upon the subject of the Creole, made the following remarks:
"To show how cautious states should be in making such concessions one to the other reciprocally, he would mention a case that occurred when he was attorney-general. A treaty had been agreed upon between the state of New York and the province of Canada, by which the government of each agreed reciprocally to deliver up the citizens or subjects of the other against whom grand juries had found a bill, and who had sought refuge within the territories of the other. It happened that a slave had escaped from his master in New York, and had got to Canada. To facilitate his escape, he rode a horse of his master's for a part of the way, but turned him back on reaching the frontier. The authorities of New York well knew that England would not give up a runaway slave, and that as they could not claim him under the treaty, they therefore had a bill of indictment against him, before a New York grand jury for stealing the horse, though it was clear the animus furandi was wanting. The grand jury, however, found a true bill against him for the felony, and he was claimed under the treaty. The governor, under such circumstances refused to give him up until he had consulted the government in England. He (Lord Campbell) was consulted, and gave it as his opinion that the man ought not to be given up, as the true bill, where no felony had been committed, did not bring the case within the treaty. The man was not given up, and there the matter rested. This, he repeated, showed the necessity of the greatest caution where reciprocal rights of surrender were granted between states.
It is not to be presumed that the executive of this state would knowingly, lend his aid in dragging one of our citizens, who is not a fugitive from justice, into a foreign state for trial. The governor has undoubtedly been misled by the evasive affidavit which accompanied the requisition.
I would advise that Mr. Smith procure respectable and sufficient affidavits to prove beyond all question, that he was in the state and not in Missouri, at the time the crime with which he is charged was committed, and upon these affidavits, apply to the governor to countermand the warrant he has issued for his arrest.
If he should refuse so to do, I am clearly of the opinion that, upon the above state of facts, the supreme court will discharge him upon habeas corpus.
Respectfully your obedient servant,
JUSTIN BUTTERFIELD.
The foregoing letter of Mr. Butterfield (United States' attorney for the district of Illinois,) shows, in a very lucid manner, what our rights and privileges are, pertaining to the habeas corpus, and accords with the opinion of every intelligent man,—the opinions of ex-Governor Boggs, Governor Reynolds, of Missouri, and Governor Carlin, to the contrary, notwithstanding.
CHAPTER X.
TEMPLE AFFAIRS—THE PROPHET'S ADDRESS TO "NEWCOMERS"—CITY COUNCIL'S ACTIONS AS TO WRITS OF HABEAS CORPUS.
Friday, October 21, 1842.—This evening I returned, in company with John D. Parker, to Father Taylor's, judging it wisdom to keep out of the way of my enemies a while longer at least, although all is peace and quiet, and a prospect that my enemies will not trouble me much more at present.
Temporary Floor in the Temple.
Sunday, 23.—This day the Temple committee laid before the Saints the propriety and advantages of laying a temporary floor in the Temple, that the brethren might henceforth meet in the Temple to worship, instead of meeting in the Grove. This was my instructions, and the Saints seemed to rejoice at this privilege very much.
Monday, 24.—Printing office took fire, which was extinguished with difficulty.
Tuesday, 25.—Ship Emerald sailed from Liverpool with 250 Saints for New Orleans.
Friday, 28.—Soon after daylight this morning, I returned home again to visit my family. I found Emma worse; the remainder of the family well. In the afternoon I rode out into the city and took a little exercise. From the appearance of things abroad, we are encouraged to believe that my enemies will not trouble me much more at present.
This day the brethren finished laying the temporary floor, and seats in the Temple, and its appearance is truly pleasant and cheering. The exertions of the brethren during the past week to accomplish this thing are truly praiseworthy.
The Prophet at the Temple.
Saturday, 29.—About ten in the forenoon I rode up and viewed the Temple. I expressed my satisfaction at the arrangements, and was pleased with the progress made in the sacred edifice. After conversing with several of the brethren, and shaking hands with numbers who were very much rejoiced to see their Prophet again, I returned home; but soon afterwards went over to the store, where a number of brethren and sisters were assembled, who had arrived this morning from the neighborhood of New York, Long Island, &c. After Elders Taylor, Woodruff, and Samuel Bennett had addressed the brethren and sisters, I spoke to them at considerable length, showing them the proper course to pursue, and how to act in regard to making purchases of land, &c.
The Prophet's Advice to New-comers.
I showed them that it was generally in consequence of the brethren disregarding or disobeying counsel that they became dissatisfied and murmured; and many when they arrived here, were dissatisfied with the conduct of some of the Saints, because everything was not done perfectly right, and they get angry, and thus the devil gets advantage over them to destroy them. I told them I was but a man, and they must not expect me to be perfect; if they expected perfection from me, I should expect it from them; but if they would bear with my infirmities and the infirmities of the brethren, I would likewise bear with their infirmities.
I told them it was likely I would have again to hide up in the woods, but they must not be discouraged, but build up the city, the Temple, &c. When my enemies take away my rights, I will bear it and keep out of the way; but if they take away your rights, I will fight for you. I blessed them and departed.
Return of Dr. Richards to Nauvoo.
Dr. Willard Richards returned to Nauvoo with his family, having visited most of the churches in the Eastern States, and preached to them the necessity of building the Temple and gathering to this place, in obedience to the commandment of God to His people.
Sunday, 30.—The Saints met to worship on a temporary floor, in the Temple, the walls of which were about four feet high above the basement; and notwithstanding its size, it was well filled. It had been expected that I would address them, but I sent word that I was so sick that I could not meet with them; consequently Elder John Taylor delivered a discourse. In the evening I went to visit the sick, &c.
Monday, 31.—I rode out to my farm with my children, and did not return until after dark.
Accident to the Prophet's Carriage.
Tuesday, Nov. 1, 1842.—I rode with Emma to the Temple for the benefit of her health. She is rapidly gaining. In the afternoon went to see Dr. Willard Richards, who was very sick at Elder Woodruff's; afterwards, accompanied by my children and William Clayton, rode out towards the farm. When going down the hill, near Casper's the carriage got over-balanced and upset. I was thrown some distance from the carriage, and all three of the children almost under it. I arose and enquired if any of the children were killed; but upon examination, there was no one seriously hurt. Frederick G. Williams had his cheek bruised, which was the worst injury received.
It seemed miraculous how we escaped serious injury from this accident; and our escape could not be attributed to any other power than that of Divine Providence. I feel thankful to God for this instance of His kind and watchful care over His servant and family.
The carriage was so much broken, we left it, and putting the children in Brother Stoddard's buggy, returned. In the evening I rode to the Temple with two of my children.
Wednesday, 2.—Spent this forenoon in removing the books, desk, &c., from my store over to my house. In the afternoon rode out to my farm, and spent the time plowing, &c.
Thursday, 3.—Rode out with Emma to the Temple.
Friday, 4.—Rode out with Lorin Walker to examine his timber north of the city.
Return of Hyrum Smith and William Law.
Brothers Hyrum Smith and William Law returned from their mission to the East. They bring very good reports concerning the public feeling, and say that John C. Bennett's expose has done no hurt, but much good.
Return of Brigham Young, et. al.
President Brigham Young, Heber C. Kimball, George A. Smith and Amasa Lyman, of the Twelve, also returned from their missions, and brought a similar report. They had visited the conferences according to the notice which they had published on September 12th, and had also visited many of the principal places in the state, delivered addresses to the people, and found a friendly feeling in most cases.
Saturday, 5.—I tarried at home on account of the rain. I received a visit from some Indians, who were accompanied by a negro interpreter. They expressed great friendship for the Mormon people, and said they were their friends. After considerable conversation and partaking of victuals, they departed, evidently highly gratified with their visit.
I told Dr. Richards the Mississippi would be frozen over in less than a month, although the weather was then warm and pleasant.
Sunday, 6.—At home all day. My brother Hyrum preached. Afternoon received a visit from Dr. Willard Richards.
The Prophet's Consultation with Calvin A. Warren.
Monday, 7.—Spent the forenoon in council with Brother Hyrum Smith and some of the Twelve, and in giving instructions concerning the contemplated journey to Springfield on the 15th December next, and what course ought to be pursued in reference to the case of bankruptcy. In the afternoon Calvin A. Warren, Esq., arrived, and I called upon some of the Twelve and others to testify before Squire Warren what they knew in reference to the appointment of trustee-in-trust, &c., showing also from the records that I was authorized by the Church to purchase and hold property in the name of the Church, and that I had acted in all things according to the counsel given to me.
Post Office Affairs at Nauvoo.
Tuesday, 8.—This afternoon called upon Windsor P. Lyons and others to make affidavits concerning the frauds and irregularities practiced in the post office in Nauvoo. A petition was drawn and signed by many, and sent by Squire Warren to Judge Young, [U.S. senator from Illinois] with a request that the latter should present the same to the post-master general, and use his influence to have the present postmaster removed, and a new one appointed. I was recommended for the appointment. In the afternoon officiated in court as mayor at my house.
Wednesday, 9.—Paid E. Rhodes $436.93, it being the amount of three notes due for the north-west quarter of Sec. 9, 6 N. 8 W., and presided in city council, a special meeting to investigate the writ of habeas corpus.
Thursday, Friday, and Saturday, 10, 11, 12.—Presided at adjourned session of the city council at my house.
Sunday, 13.—I was at home through the day.
Letter of George D. Watt, Reporting Arrival of Emigrants.
SHIP SIDNEY, NEW ORLEANS, November 13, 1842.
DEAR BROTHER.—We have had a passage of fifty-six days—fine weather—with a kind captain and crew, who allowed us every reasonable privilege. There have been five deaths out of the company, and one sailor who fell from the yard arm and was killed. Brother Yates' eldest child, Sister Cannon, Brother Browne's child, and two children belonging to a man not in the Church.
We stuck upon the bar at the mouth of the river, thirty-four hours. About two hours after we got off, the Medford came on the bar, where she stuck thirty hours. We landed here on the 11th instant, and the Medford arrived today, 13th. She lies about ten yards from us. They have had two deaths. Upon the whole, a good passage.
We have taken one of the largest and best steamboats in this port. We pay two and a half dollars per head, and twenty-five cents per cwt. above the weight allowed each person, which is one hundred pounds. We are all going up together.
Yours truly,
GEORGE D. WATT.
Monday, 14.—Presided at city council, when was passed the following "Ordinance regulating the proceedings on writs of habeas corpus."
Writ of Habeas Corpus.
Sec. 1. Be it ordained by the city council of the city of Nauvoo, that if any person or persons shall be or stand committed or detained for any criminal or supposed criminal matter, it shall and may be lawful for him, her, or them to apply to the municipal court, when in session, or to the clerk thereof in vacation, for a writ of habeas corpus; which application shall be in writing and signed by the prisoner, or some person on his, her, or their behalf, setting forth the facts concerning his, her, or their imprisonment, and in whose custody he, she, or they are detained; and shall be accompanied by a copy of the warrant, or warrants of commitments, or an affidavit that the said copy had been demanded of the person or persons in whose custody the prisoner or prisoners are detained, and by him or them refused or neglected to be given. The said court or clerk to whom the application shall be made, shall forthwith award the said writ of habeas corpus, unless it shall appear from the petition itself, or from the documents annexed, that the party can neither be discharged nor admitted to bail, nor in any other manner relieved, which said writ shall be issued under the hand of the clerk, and the seal of the court; which seal may be a written one, until another shall be obtained, and shall be in the following words, to wit: "Seal of the Municipal Court of the city of Nauvoo."
STATE OF ILLINOIS,
CITY OF NAUVOO, ss.
To the People of the State of Illinois, to the Marshal of said City, Greeting:
Whereas application has been made before the municipal court of said city that the body (or bodies) of A B, &c., is or are in the custody of C D, &c., of &c., these are therefore to command, the said C D, &., of &c., to safely have the body (or bodies) of said A B, &c., in his custody, detained, as it is said, together with the day and cause of his (her or their) caption and detention by whatsoever name the said A, B, &c., may be known or called, before the municipal court of said city, forthwith to abide such order as the said court shall make in his behalf; and further, if the said C D, &c., or other person or persons having said A B, &c., in custody shall refuse, or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them, together with the person or persons in his or their custody, forthwith before the municipal court aforesaid, to be dealt with according to law; and herein fail not to bring this writ with you.
Witness, J. S., clerk of the municipal court at Nauvoo, this......day of.........in the year of our Lord one thousand eight hundred and forty.......... J. S., Clerk.
And [this shall] be directed to the city marshal, and shall be served by delivering a copy thereof to the person or persons in whose custody the prisoner or prisoners are detained, and said writ shall be made returnable forthwith, and the form and substance thereof, as herein set forth, and be taken and considered as part and parcel of this ordinance. To the intent that no officer, sheriff, jailer, keeper, or other person, or persons, upon whom such writ shall be served, may pretend ignorance thereof, every such writ and copy thereof served shall be endorsed with these words, "By the Habeas Corpus Act;" and whenever the said writ shall by any person be served upon the sheriff, jailor, keeper, or other person or persons whomsoever, holding said prisoner or prisoners, or being brought to him or them, or being served upon any of his or their under-officers or deputies at the jail, or place where the prisoner or prisoners are detained, he or they, or some of his or their under-officers or deputies shall, upon payment or tender of the charges of bringing the said prisoner or prisoners, to be ascertained by the court awarding the said writ, and endorsed thereon, not exceeding ten cents per mile; and upon sufficient security given to pay the charges of carrying him, her, or them back, if he, she, or they shall be remanded, make return of such writ, and bring or cause to be brought, the body or bodies of the prisoner or prisoners before the municipal court forthwith, and certify the true cause of his, her, or their imprisonment, unless the commitment of such person or persons shall be to the county jail in Hancock county, in which case the time shall be prolonged till five days, after the delivery of the writ as aforesaid, and not longer.
Provided, nevertheless, that in case any person or persons may at any time hereafter be taken and lodged in the city or county jail, under any writ or process, as provided by the city charter of the city of Nauvoo, and shall require a writ of habeas corpus to issue to bring him, her, or them before the municipal court of said city, said writ shall issue to bring him, her, or them before said court, and be directed to the city marshal to be served upon the person or persons in whose custody such prisoner or prisoners may then be detained.
Sec. 2. Where any person or persons not being committed or detained for any criminal or supposed criminal matter shall be confined or restrained of his, her, or their liberty, under any color or pretense whatever, he, she, or they may apply for a writ of habeas corpus, as aforesaid, which application shall be in writing, signed by the party, or some person on his, her, or their behalf, setting forth the facts concerning his, her, or their imprisonment, and wherein the illegality of such imprisonment consists, and in whose custody he, she or they are detained; which application or petition shall be verified by the oath or affirmation of the party applying, or some other person on his, her, or their behalf. If the confinement or restraint is by virtue of any judicial writ or process, or order, a copy thereof shall be annexed thereto, or an affidavit made that the same had been demanded and refused: the same proceedings shall thereupon be had in all respects, as are directed in the preceding section, and any officer, person, or persons, knowing that he or they have an illegal writ, or not having any writ, who shall attempt through any false pretext to take or intimidate any of the inhabitants of this city, through such pretext, shall forfeit for every such offense a sum not exceeding one thousand dollars, nor less than five hundred dollars, or in case of failure to pay such forfeiture, to be imprisoned not more than twelve months nor less than six months.
Sec. 3. Upon the return of the writ of habeas corpus, a day shall be set for the hearing of the cause of imprisonment or detainer, not exceeding five days thereafter, unless the prisoner or prisoners shall request a longer time. The said prisoner or prisoners may deny any of the material facts set forth in the return, or may allege any fact to show either that the imprisonment or detention is unlawful, or that he, she, or they, is or are then entitled to his, her, or their discharge, which allegations or denials shall be made on oath. The said return may be amended, by leave of the court, before or after the same is filed, as also may all suggestions made against it, that thereby material facts may be ascertained. The said court shall proceed in a summary way to settle the said facts, by hearing the testimony and arguments, as well of all parties interested civilly, if any there be, as of the prisoner or prisoners and the persons or person who holds him, her, or them in custody, and shall dispose of the prisoner or prisoners as the case may require. If it appear that the prisoner or prisoners are in custody by virtue of process from any court, legally constituted, he, she, or they can be discharged for the following causes:—First, where the court has exceeded the limits of its jurisdiction, either as to the matter, place, sum, person, or persons; second, where, though the original imprisonment was lawful, yet by some act, omission, or event which has subsequently taken place, the party has become entitled to his, her, or their discharge; third, where the process is defective in some substantial form required by law; fourth, where the process though in proper form has been issued in a case, or under circumstances where the law does not allow process, or orders for imprisonment or arrest, to issue; fifth, where although in proper form the process has been issued or executed by a person or persons, either unauthorized to issue or execute the same, or where the person or persons having the custody of the prisoner or prisoners under such process is not the person or persons empowered by law to detain him, her, or them; sixth, where the process appears to have been obtained by false pretense or bribery; seventh, where there is no general law, nor any judgment, order, or decree of a court, to authorize the process, if in a civil suit, nor any conviction, if in a criminal proceeding. In all cases where the imprisonment is for a criminal or supposed criminal matter, if it shall appear to the said court that there is sufficient legal cause for the commitment of the prisoner or prisoners, although such commitment may have been informally made, or without due authority, or the process may have been executed by a person or persons not duly authorized, the court shall make a new commitment, in proper form, and directed to the proper officer or officers, or admit the party to bail, if the case be bailable.
Sec. 4. When any person or persons shall be admitted to bail on habeas corpus, he, she, or they shall enter into recognizance with one or more securities in such sum as the court shall direct, having regard to the circumstances of the prisoner or prisoners, and the nature of the offense, conditioned for his, her, or their appearance at the next circuit court to be holden in and for the county where the offense was committed, or where the same is to be tried. Where the court shall admit to bail, or remand any prisoner or prisoners brought before the court, on any writ of habeas corpus, it shall be the duty of said court to bind all such persons as to declare any thing material to prove the offense, with which the prisoner or prisoners are charged by recognizance to appear at the proper court having cognizance of the offense, on the first day of the next term thereof, to give evidence thereof touching the said offense, and not to depart the said court without leave; which recognizance so taken, together with the recognizance entered into by the prisoner or prisoners, when he, she, or they are admitted to bail, shall be certified and returned to the proper court, on the first day of the next succeeding term thereof. If any such witness or witnesses shall neglect or refuse to enter into a recognizance as aforesaid, when thereunto required, it shall be lawful for the court to commit him, her, or them to jail until he, she, or they shall enter into such recognizance, or be otherwise discharged by due course of law. If the court shall neglect or refuse to bind any such witness or witnesses, prisoner or prisoners, by recognizance as aforesaid, or to return any such recognizance, when taken as aforesaid, the court shall be deemed guilty of a misdemeanor in office, and be proceeded against accordingly.
Sec. 5. Where any prisoner or prisoners brought up on a habeas corpus shall be remanded to prison, it shall be the duty of the municipal court remanding him, her, or them to make out and deliver to the sheriff, or other person or persons to whose custody he, she, or they shall be remanded, an order in writing, stating the cause or causes of remanding him, her, or them. If such prisoner or prisoners shall obtain a second writ of habeas corpus, it shall be the duty of such sheriff or other person or persons upon whom the same shall be served, to return therewith the order aforesaid; and if it shall appear that the said prisoner or prisoners were remanded for an offense adjudged not bailable, it shall be taken and received as conclusive, and the prisoner or prisoners shall be remanded without further proceedings.
Sec. 6. It shall not be lawful for the municipal court, on a second writ of habeas corpus obtained by such prisoner or prisoners, to discharge the said prisoner or prisoners, if he, she, or they are proven guilty of the charges clearly and specifically charged in the warrant of commitment with a criminal offense; but if the prisoner or prisoners shall be found guilty, the municipal court shall only admit such prisoner or prisoners to bail, where the offense is bailable by law or ordinance, or remand him, her, or them to prison, where the offense is not bailable; or being bailable, if such prisoner or prisoners shall fail to give the bail required.
Sec. 7. No person or persons who have been discharged by order of the municipal court on a habeas corpus, shall be again imprisoned, restrained, or kept in custody for the same cause, unless he, she, or they, be afterwards indicted for the same offense, or unless by the legal order or process of the municipal court wherein he, she, or they are bound by recognizance to appear, the following shall not be deemed to be the same cause. First, if after a discharge for defect of proof, or any material defect in the commitment in a criminal case, the prisoner or prisoners should be again arrested upon sufficient proof and committed by legal process, for the same offense; second, if in a civil suit the party or parties have been discharged for any illegality in the judgment or process, and are afterwards imprisoned by legal process, for the same cause of action; third, generally whenever the discharge has been ordered on account of the non-observance of any of the forms required by law, the party or parties may be a second time imprisoned, if the cause be legal and the forms required by law observed.
Sec. 8. If any person or persons shall be committed for a criminal matter, in case of the absence of a witness or witnesses whose testimony may be considered to be of importance in behalf of the people, the municipal court may adjourn from time to time at its discretion, provided they decide upon the case within thirty days, if it shall appear by oath or affirmation that the witness or witnesses for the people of the state are absent, such witness or witnesses being mentioned by name, and the court shown wherein their testimony is material.
Sec. 9. Any person or persons being committed to the city or county jail, as provided in the Charter in the City of Nauvoo, or in the custody of an officer, sheriff, jailer, keeper, or other person or persons, or his or their under-officer or deputy, for any criminal or supposed criminal matter, shall not be removed from said prison or custody into any prison or custody, unless it be by habeas corpus, or by an order of the municipal court, or in case of sudden fire, infection, or other necessities; if any person or persons shall, after such commitment as aforesaid, make out, sign, or countersign any warrant or warrants for such removal, then he or they shall forfeit to the prisoner or prisoners aggrieved a sum not exceeding five hundred dollars, to be recovered by the prisoner or prisoners aggrieved, in the manner hereinafter mentioned.
Sec. 10. If any member of the municipal court, or the clerk of said court shall corruptly refuse or neglect to issue writ or writs of habeas corpus when legally applied to in a case where such writ or writs may lawfully issue, or who shall for the purpose of oppression unreasonably delay the issuing of such writ or writs, shall for every such offense forfeit to the prisoner or prisoners, party or parties aggrieved, a sum not less than five hundred dollars and not exceeding one thousand dollars, and be imprisoned for six months.
Sec. 11. If any officer, sheriff, jailer, keeper, or other person or persons upon whom any such writ shall be served, shall neglect or refuse to make the returns as aforesaid, or to bring the body of the prisoner or prisoners according to the command of the said writ within the time required by this ordinance, all and every such officer, sheriff, jailer, keeper, or other person or persons shall be guilty of a contempt of the municipal court who issued said writ: whereupon the said court may and shall issue an attachment against said officer, sheriff, jailer, keeper, or other person or persons, and cause him or them to be committed to the city or county jail as provided for by the city charter of the city of Nauvoo, there to remain without bail or mainprize, until he or they shall obey the said writ; such officer, sheriff, jailer, keeper, or other person or persons shall also forfeit to the prisoner or prisoners, party or parties aggrieved, a sum not exceeding one thousand dollars, and not less than five hundred dollars.
Sec. 12. Any person or persons having a prisoner or prisoners in his or their custody, or under his or their restraint, power, or control, for whose relief a writ or writs of habeas corpus is issued, who, with intent to avoid the effect of such writ or writs, shall transfer such person or persons to the custody of, or place him, her, or them under the control of any other person or persons, or shall conceal him, her, or them, or change the place of his, her, or their confinement, with intent to avoid the operation of such writ or writs, or with intent to remove him, her, or them out of the state, shall forfeit for every such offense one thousand dollars, and may be imprisoned not less than one year, nor more than five years. In any prosecution for the penalty incurred under this section, it shall not be necessary to show that the writ or writs of habeas corpus had issued at the time of the removal, transfer, or concealment therein mentioned, if it be proven that the acts therein forbidden were done with the intent to avoid the operation of such writ or writs.
Sec. 13. Any sheriff, or his deputy, any jailer or coroner having custody of any prisoner or prisoners committed on any civil or criminal process, of any court or magistrate, who shall neglect to give such prisoner or prisoners a copy of the process, order, or commitment, by virtue of which he, she, or they are imprisoned, within six hours after demand made by said prisoner or prisoners, or any one on his, her, or their behalf, shall forfeit five hundred dollars.
Sec. 14. Any person, knowing that another has been discharged, by order of the municipal court, on a habeas corpus, shall, contrary to the provisions of this ordinance, arrest or detain him or her again for the same cause which was shown on return of such writ, shall forfeit one thousand dollars for the first offense, and two thousand dollars for every subsequent one.
Sec. 15. All the pecuniary forfeitures incurred under this ordinance shall be and inure to the use of the party for whose benefit the writ of habeas corpus was issued, and shall be sued for and recovered with costs by the city attorney, in the name of the city by information, and the amount when recovered shall, without any deduction, be paid to the parties entitled thereto.
Sec. 16. In any action or suit for any offense against the provisions of this ordinance, the defendant or defendants may plead the general issue, and give the special matter in evidence.
Sec. 17. The recovery of said penalties shall be no bar to a civil suit for damages.
Sec. 18. The municipal court, upon issuing a writ of habeas corpus, may appoint any suitable person to serve the same, other than the marshal, and shall endorse the appointment on the back of said writ.
Sec. 19. This ordinance to take effect and be in force from and after its passage, any act heretofore to the contrary thereof in any wise notwithstanding. Passed November 14, 1842.
JOSEPH SMITH, Mayor.
JAMES SLOAN, Recorder.
Many other bills were discussed on this and previous days.
CHAPTER XI.
PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"—PROGRESS OF WORK ON THE TEMPLE—DIVISION OF NAUVOO INTO TEN WARDS—WM. SMITH IN THE ILLINOIS LEGISLATURE—GOVERNOR FORD ON MISSOURI'S DEMAND FOR THE PROPHET.
Tuesday, November 15, 1842.—About home. Wrote for the Times and Seasons the following:
VALEDICTORY.
I beg leave to inform the subscribers of the Times and Seasons that it is impossible for me to fulfill the arduous duties of the editorial department any longer. The multiplicity of other business that daily devolves upon me renders it impossible for me to do justice to a paper so widely circulated as the Times and Seasons. I have appointed Elder John Taylor, who is less encumbered and fully competent to assume the responsibilities of that office, and I doubt not that he will give satisfaction to the patrons of the paper. As this number commences a new volume, it also commences his editorial career.
JOSEPH SMITH.
Elder Taylor proceeded to his duties as editor.
Elder Bradley Wilson died suddenly in his 74th year. He received the gospel in Ohio, removed his family to Missouri, and was driven to Nauvoo in 1839. He has left seven sons and thirty-nine grand-children residing in Nauvoo.
Wednesday, 16—About home. In the evening started on a journey to the counties north, in company with John D. Parker.
Thursday, 17.—There was a severe snow storm, and Elder Alpheus Harmon (who was just returning from a mission), and another man, were frozen to death on the prairie between Nauvoo and Carthage. The Mississippi was frozen over, which fulfilled my prophecy of the 5th instant.
Vote to Suspend the Millennial Star.
Monday, 21.—A Council of the Twelve, namely, Brigham Young, Heber C. Kimball, Wilford Woodruff, John Taylor, George A. Smith, Amasa Lyman, and Willard Richards, assembled at the house of Elder Heber C. Kimball, in Nauvoo, and decided by unanimous acclamation that the printing of the Millennial Star and all other publications in England relating to the Church of Jesus Christ of Latter-day Saints be suspended, on the return of Elder Parley P. Pratt from that country, until further instruction from the quorum; and that the foregoing minutes be forwarded to Elder Pratt or to the editor of the Star, which was done by letter from the president and clerk of the council.
Tuesday, 22.—I arrived at home, after a pleasant outing, in good health and spirits.
Wednesday, 23.—At home all day.
Disaster on the Island of Madeira.
Thursday, 24.—By report of the papers, the island of Madeira was visited by a dreadful storm. The summer was hot and weather fine till the 15th, when the rain commenced falling heavily and continued to the 24th. At one o'clock in the afternoon the water fell in torrents, the sky became dark, the streets in the capital became inundated, and the affrighted inhabitants in town and country fled to the mountains. Upwards of two hundred houses were destroyed at Funchal, and much corn and wine. The damage to lives, houses, and crops on the island, and boats in the harbors was incalculable.
Saturday, 26.—At home in the morning. At ten, met in city council, which resolved that the inscription for the seal to be procured for the municipal court of this city shall consist of a circle, including the words "Municipal Court, City of Nauvoo," within which is to be a book circled with rays, on which is to be inscribed the words "Constitution and Charter."
Wrote as follow:—
Letter of the Prophet to H. R. Hotchkiss—Land Purchase Contract Considered.
NAUVOO, November 26, 1842.
Horace R. Hotchkiss, Esq.
DEAR SIR:—Yours of the 8th instant to Sidney Rigdon has been received; and, in consequence of his not knowing anything concerning the matters therein mentioned, or being in any way connected or interested in my affairs, he of course, has handed the letter to me, which I shall proceed to answer.
And, sir, permit me to say, on the subject of the deal between myself, as Trustee-in-Trust for the Church of Latter-day Saints, and you, that I am as anxious as ever to have the contract continue good between us, and to meet the obligations specified in the contract. I am not, neither have I ever been, wishful to shrink from it in any manner whatever, but intend to make payments as fast as my circumstances will admit.
But, sir, you are not unacquainted with the extreme hardness of the times and the great scarcity of money, which put it out of my power to meet all the payments as they fell due, and which has been the only cause of any failure on my part; and should you feel disposed not to press the payments, but offer a lenity equivalent to the state of the times, then, sir, I shall yet endeavor to make up the payments as fast as possible, and consider the contract as still good between us.
I would here say that when I found it necessary to avail myself of the benefits of the bankrupt law, I knew not but that the law required of me to include you amongst the list of my creditors, notwithstanding the nature of the contract between us. This explains the reason of my doing so.
I have since learned, from a decision of the judge of the supreme court, that it was not necessary, and that the [bankrupt] law has no jurisdiction over such a contract. Consequently, as I have before stated, I am disposed to hold it, provided you will not press the payments. Under these circumstances, I consider it necessary to give you the information required in your letter, in regard to the number and kind of houses on the land, &c.
I shall expect to hear from you again soon. In regard to your having written to me some few weeks ago, I will observe that I have received no communication from you for some months back. If you wrote to me, the letter has been broken open and detained, no doubt, as has been the case with a great number of letters from my friends of late, and especially within the last three months.
Few if any letters for me can get through the post office in this place, and more particularly letters containing money, and matters of much importance. I am satisfied that Sidney Rigdon and others connected with him have been the means of doing incalculable injury, not only to myself, but to the citizens in general; and, sir, under such a state of things, you will have some idea of the difficulties I have to encounter, and the censure I have to bear through the unjust conduct of that man and others, whom he permits to interfere with the post office business. Having said so much, I must close for the present.
You will hereby understand my feelings upon the subject and the reasons of the course I have hitherto pursued.
With sentiments of due respect, I remain, as ever, yours respectfully,
JOSEPH SMITH.
P.S.—Should it suit you better, I am ready on my part to renew the contract, and would prefer it.
J. S.
Sudden Illness of Brigham Young.
In the evening went to see Brigham Young, in company with Dr. Richards. He was suddenly and severely attacked by disease, with strong symptoms of apoplexy. We immediately administered to him by laying on of hands and prayer, accompanied with the use of herbs. Profuse vomiting and purging followed, which were favorable indications. Although few so violently attacked ever survive long, yet the brethren were united in faith, and we had firm hopes of his recovery.
Sunday, 27.—At home, except visiting President Young, who remained extremely sick.
Temple Structure Difficulties.
Monday, 28.—At home all day. Charges of an unequal distribution of provisions, giving more iron and steel tools to Reynolds Cahoon's sons than to others, giving short measure of wood to Father Huntington, also letting the first course of stone around the Temple to the man who would do it for the least price, &c., having been instituted by the stonecutters against the Temple committee,—viz., Cahoon and Higbee, I requested the parties to appear at my house this day to have the difficulties settled by an investigation before myself and Counselor William Law. President Hyrum Smith acted as counsel for the defendants, and Elder Henry G. Sherwood for the accusers. The hearing of testimony lasted until four o'clock, at which time the meeting adjourned for half an hour. On coming together again, President Hyrum addressed the brethren at some length, showing the important responsibility of the committee, also the many difficulties they had to contend with. He advised the brethren to have charity one with another, and be united, &c., &c. Elder Sherwood replied to President Hyrum's remarks. President Hyrum explained some remarks before made. Elder William Law made a few pointed remarks, after which I gave my decision, which was that the committee stand in their place as before. I likewise showed the brethren that I was responsible to the state for a faithful performance of my office as sole trustee-in-trust, &c., and the Temple Committee were responsible to me and had given bonds to me, to the amount of $12,000, for a faithful discharge of all duties devolving upon them as a committee, &c. The trial did not conclude until about nine o'clock in the evening.
Tuesday, 29.—In council with Brother Hyrum, Willard Richards, and others, concerning bankruptcy. Afternoon, attended court at the house of Mr. Hunter, grocer, before Alderman Spencer, for slander. I forgave Hunter the judgment, but he was fined $10 for contempt of court.
Wednesday, 30.—Morning, in counsel in the large assembly room preparing evidence in the case of bankruptcy. Afternoon, had Amos Davis brought before the municipal court for slander; but, in consequence of the informality of the writ drawn by Squire Daniel H. Wells, I was non-suited.
A severe storm of snow, rain and wind is reported to have been experienced at Boston this day and evening, doing much damage to the ships and wharves.
Thursday, December 1, 1842.—Emma was sick, attendance upon her occupied some of my time. Visited George A. Smith and Brigham Young, who were sick. Called at Mr. Angel's, in company with Elder Richards, to give some counsel concerning a sick sister. Called on William W. Phelps to get the historical documents, &c.; after which I commenced reading and revising history.
Extract of a Letter from Orrin Porter Rockwell, superscribed to Newel K. Whitney, dated Philadelphia, December 1, 1842, whither he had gone to escape the hands of those who sought his life in Missouri.
DEAR BROTHER JOSEPH SMITH:—I am requested by our friend Orrin Porter [Rockwell] to drop a few lines informing you that he is in this place. His health is good, but his spirits are depressed, caused by his being unable to obtain employment of any kind. He has applied in different parts of the city and country, but all without success, as farmers can get persons to work from sunrise till dark for merely what they eat. He is most anxious to hear from you, and wishes you to see his mother and the children and write all the particulars, how matters and things are, and what the prospects are. I pity him from the bottom of my heart. His lot in life seems marked with sorrow, bitterness and care. He is a noble, generous friend. But you know his worth: any comments from me would be superfluous. He will wait in this place until he hears from you. Please write immediately, as it will be a source of great comfort to him to hear [from you].
If Joseph is not at home, Brother Whitney will be kind enough to write. He says every other one he has come across has been afraid of their shadows, but he watches them well. He comes to see me every day, and I keep him a close prisoner! But he does not complain of my cruelty, or being hard-hearted, but, when with me, seems resigned to whatever punishment I may see proper to inflict, but he takes it in good part. Answer this as soon as received.
Yours truly,
S. ARMSTRONG,
for Orrin Porter [Rockwell].
Friday, 2.—Sat as Mayor on trial of Amos Davis, who was fined in the sum of $25 for breach of city ordinance for selling spirits by the small quantity. In the evening, called on Elder Richards, and Bishop Whitney to take an appraisal of the printing office establishment, preparatory to a lease to Elders Taylor and Woodruff for the term of five years.
Saturday, 3.—Called at the printing office several times. In the afternoon, attended the municipal court in the case of Amos Davis, for breach of city ordinance, &c.
Sunday, 4.—The weather being very wet, I remained at home all day.
The High Council of Nauvoo met, heard, accepted, and adopted the report of their committee for dividing the city into ten wards, as follows:—
The First Ward is bounded on the north by the city boundary line, and on the south by Brattle street.
The Second Ward is bounded on the north by Brattle street or the First Ward, and on the south by Carlos street or the Third Ward.
The Third Ward is bounded on the north by Carlos street or the Second Ward, and on the south by Joseph street or the Fourth Ward.
The Fourth Ward is bounded on the north by Joseph street or the Third Ward, and on the south by Cutler street or the Fifth Ward.
The Fifth Ward is bounded on the north by Cutler street or the Fourth Ward, and on the south by Mulholland street.
The Sixth Ward is bounded on the west by the Mississippi river, and on the east by Main street or the Seventh Ward.
The Seventh Ward is bounded on the west by Main street or the Sixth Ward, and on the east by Durfee street or the Eight Ward.
The Eight Ward is bounded on the west by Durfee street or the Seventh Ward, and on the east by Robinson street or the Ninth Ward.
The Ninth Ward is bounded on the west by Robinson street or the Eight Ward, and on the east by Green street or the Tenth Ward.
The Tenth Ward is bounded on the west by Green street or the Ninth Ward, and on the east by the city boundary line.
Monday, 5.—In the morning, attended in council with Brother Hyrum and others on bankruptcy, making an inventory of our property, and schedule of our liabilities, that we might be prepared to avail ourselves of the laws of the land as did others. Afternoon, had conversation with Brother Green. In the evening, attended the Masonic Lodge.
Tuesday, 6.—Attended the trial of an appealed case of Amos Davis before the municipal court. Judgment confirmed.
Wednesday, 7.—Dined with Elder Orson Hyde and family. Elder Hyde has this day returned home from his mission to Jerusalem. His presence was truly gratifying. Spent the day with Elder Hyde and drawing wood.
Thursday, 8.—Spent the day at home. Received a visit from Elder Hyde and wife.
Inaugural Address of Governor Ford.
This day, Thomas Ford, governor of Illinois, in his inaugural address to the Senate and House of Representatives, remarked that a great deal has been said about certain charters granted to the people of Nauvoo. These charters are objectionable on many accounts, but particularly on account of the powers granted. The people of the state have become aroused to the subject, and anxiously desire that these charters should be modified so as to give the inhabitants of Nauvoo no greater privileges than those enjoyed by others of our fellow citizens.
Friday, 9.—I chopped wood all day. My Brother Hyrum started for Springfield to attend to his case of bankruptcy, with Benjamin Covey as witness. Willard Richards, William Clayton, Henry G. Sherwood, Peter Haws, Heber C. Kimball, Alpheus Cutler, and Reynolds Cahoon accompanied them to attend to my case, present testimony to the government that I was in Illinois at the time Boggs was shot—consequently could not have been a fugitive from the justice of Missouri, and thus procure a discharge from Governor Ford, on Governor Carlin's writ for my arrest. The weather was very cold, and the traveling tedious; yet my messengers traveled thirty-four miles, and stayed with my Brother Samuel Smith, who kept a public-house at Plymouth.
Agitation as to Nauvoo Charters.
Mr. Davis, of Bond county, introduced a resolution to the house of Representatives at Springfield, concerning the charter of Nauvoo, and urged its repeal.
Mr. Hicks was in favor of having the state arms taken from the Mormons.
Mr. Owen thought they had no more than their quota.
[The arms referred to consisted of three cannon, six-pounders, and a few score of muskets, swords, and pistols, which were furnished by the United States to Illinois, for the supply of her militia for common defense, of which the Nauvoo Legion had received but a small portion of that to which it was entitled.]
My Brother, William Smith, representative of Hancock county, colleague with Mr. Owen, made the following speech in the House, in reply to Mr. Davis:—
Speech of William Smith, Brother of the Prophet, on the Chartered Rights of Nauvoo.
MR. SPEAKER.—I beg the privilege of making a few remarks on this subject. This, sir, seems to be a question which has excited, to a very considerable extent, the attention of members who compose this honorable body. But, Mr. Speaker, it does really appear to me that this is a question that has been gotten up quite prematurely; for I doubt not many members here have not yet had the opportunity of learning what privileges are granted in the Nauvoo City Charter.
The subject which the gentleman has raised is only an assumption. I doubt not that if the subject had been fairly investigated, and weighed equally in the balance by every candid individual in the community, that prejudices of this kind would not have obtained such a hold upon the public mind. In the estimation of genuine democracy, the rights of the people of Nauvoo are just as sacred as those of any other people. The people that live there should have just the same privileges extended to them as are awarded to Springfield, Chicago, Quincy, or any other city in the state.
It is true, indeed, that they have labored under many embarrassments. The public mind has been heated in regard to what was supposed to be their chartered privileges. But you, Mr. Speaker, are well aware that all the corporate privileges that they enjoy have been granted to them by a previous Legislature. Upon that occasion all that was done was not considered, by any, more than an act of justice towards them. They had no greater rights or privileges given them than were already enjoyed by the citizens of Quincy or Springfield. The people had chartered privileges in both of those cities, and we have the same in Nauvoo. Our condition in that respect is not at all different from Chicago, Alton, and many other chartered cities in this state. It would be hardly worth while, Mr. Speaker, to detain either you or this honorable body by making many preliminary remarks in respect to our religion. This is a matter that cannot at all come under the purview of this legislature.
I do not fancy myself placed here before a body of sectarians invested, in their own estimation, with authority to enact rules for the government or regulation of any sect upon matters of religion. I do not suppose that I stand in the presence of persons disposed to take away one single religious right pertaining to the people among whom I dwell.
But what could legislation in regard to the matter effect? What would it prove? It would neither prove Joseph Smith to be a Christian nor that Tom Thumb came from the moon. It would prove nothing in reference to the principles of any body of religionists. But I do not feel it my prerogative to enter into a discussion of religious principles here. I know very well that the people called "Mormons" are thought to be a very strange people. I come right from among them, and you can all judge whether or not they seem to have the appearance of a strange animal of seven heads and ten horns. You can all decide for yourselves whether, from the appearance I present, I should be numbered among outcasts, or be ranked among human beings.
One word further as to the chartered privileges. They have, as this honorable body is well aware, assembled a population of from five to ten or fifteen thousand inhabitants. It is in consequence of the privileges granted in their Charter that they have been induced to do this. Nauvoo is not, as some may erroneously suppose—a city composed entirely of Mormons. I can inform gentlemen that Methodists, Presbyterians, Baptists, Universalians, in short, many of the different kinds of religion, and even infidels may be found there; and all these are tolerated there just as in any other community. A great many persons have gone to Nauvoo, and there invested their property. They are now engaged in the erection of buildings, which, when consummated will cost enormous sums of money. But should the Charter of that city be repealed, individuals who now consider themselves rising to wealth, in consequence of what has been done by a former legislature of this state, will be reduced to wretchedness and want. In that event property now worth three to ten thousand dollars will not be worth five hundred, or nothing in comparison to that amount.
There is another point, Mr. Speaker, to which I would call your attention, and that is to the observations which have been made in regard to taking away from the city of Nauvoo the state arms. Well suppose that should be done, would that effect anything? They are now organized, and have, under existing laws drawn a certain portion of the public arms. In that wherein are they acting differently from any other citizens? They have not even that equal proportion of arms that they are entitled to by law. What would be the object in taking away the public arms from the militia of this state? It surely cannot be believed that there is any danger of the Mormons breaking out and killing the people. There is no more danger of that than there is that five, six or a dozen old women and a few boys should do the same thing. Is this state to be carried by a hue-and-cry of that kind raised by politicians? I own that it is not the design of that people even so much as to molest a hair on the head of a single individual; but that, on the contrary, it is their intention in all things to conform to the Constitution and laws of the land. If prejudices have been accumulating upon the public mind calculated to produce the expression that they are villains, such prejudices are entirely unfounded. And it is a great mistake to suppose the contrary. Those people consider themselves bound by the laws, and endeavor to obey them. Have they not, I would ask, contributed their portion towards replenishing your county and state revenues? Have they ever refused to pay their taxes? Have they not always been both ready and willing to obey both the civil and military laws of this state? Where, then, is the necessity, that this honorable body should enact a law taking away from them their chartered privileges?
I will not, Mr. Speaker, detain you or this honorable body much longer. I am heartily sorry that a blow has been aimed at the chartered privileges of Nauvoo. I speak in defense of my constituents upon this occasion, feeling myself bound to do so, not by any former pledges, but by principle. I believe in defending the cause of the defenseless, as has already been remarked. All that we claim is equal rights and equal provisions. I would remark, for the satisfaction of my own feelings in this matter, that I was some little interested in the event of the last election. I then was engaged in the cause of Democracy, enlisted in the campaign of canvassing my county, and in consequence of the many prejudices, that were excited against the "Mormons," as they are called, I was placed under circumstances of most unparalleled embarrassment; but still I thought it a favorable opportunity to unite the Democracy of the county.
I know that considerable political capital has been made by the question of Mormonism and anti-Mormonism. Perhaps one thing that now contributes to that result is, that there are hints in the governor's message in regard to a repeal of the Nauvoo Charter. It is a circumstance within my own knowledge that, previous to the last election in Hancock county, some few individuals there made strong efforts to get our votes for the governor's election. By exertions made there, more than a thousand votes were cast for the governor by Mormon influence; and since I have been here, a gentleman of opposite politics has said to me, "Now your governor is paying you off."
I do not allude to this to wound the feelings of any person whatever. I do not consider that the recommendation of the governor was designed to effect the repeal of our Charter. All that we have to say is that we throw ourselves upon your mercy. As Democrats we ask for equal justice and equal rights. Give us those rights, and we are content; without them we are deprived of that which was purchased by the blood of our fathers.
Saturday, 10.—In this day's paper, William Smith gave his valedictory, resigning the editorship of the Wasp to Elder John Taylor.
Tuesday, 13.—I continued to chop and haul wood, and attend to my domestic concerns. My delegation arrived at Springfield about three o'clock this afternoon, and found the question of the repeal of the Nauvoo Charter in a high state of agitation in the legislature.
Wednesday, 14.—My delegation at Springfield having made affidavit that I was in Illinois on the 6th of May last, and consequently could not have been concerned in the attempted assassination of ex-Governor Boggs, and also having prepared a petition to Governor Ford to revoke the writ and proclamation of Governor Carlin for my arrest, they called on Governor Ford at four in the afternoon, there were present by their selection: Dr. Richards, Brother Hyrum, Elders Sherwood and Clayton, in company with Mr. Butterfield, United States district attorney, who read his communication to Sidney Rigdon, Esq., of the 20th October, my petition to revoke and countermand Governor Carlin's writ and proclamation, and the affidavit of Lilburn W. Boggs.
Governor Ford, in reply, stated that he had no doubt but that the writ of Governor Carlin was illegal; but he doubted as to his authority to interfere with the acts of his predecessor. He finally concluded that he would state the case before the judges of the supreme court at their council next day, and whatever they decided on shall be his decision. He then stated his reasons for recommending a repeal of the Charter, and said that he regretted that he had not recommended a repeal of all the charters in the state.
Thursday, 15.—My delegates at Springfield continued to prosecute my discharge. On the 16th, Brother Hyrum received his discharge in case of bankruptcy; every arrangement was made with Mr. Butterfield, whereby I was equally entitled to a discharge, but was put off with a plea that he must write to the office at Washington before it could be granted.
Saturday, 17.—
Governor Ford to Joseph Smith—on the Missouri Requisition.
SPRINGFIELD, December 17, 1842.
DEAR SIR:—Your petition requesting me to rescind Governor Carlin's proclamation and recall the writ issued against you has been received and duly considered. I submitted your case and all the papers relating thereto to the judges of the Supreme Court, or at least to six of them who happened to be present. They were unanimous in the opinion that the requisition from Missouri was illegal and insufficient to cause your arrest, but were equally divided as to the propriety and justice of my interference with the acts of Governor Carlin. It being, therefore, a case of great doubt as to my power, and I not wishing, even in an official station, to assume the exercise of doubtful powers, and inasmuch as you have a sure and effectual remedy in the courts, I have decided to decline interfering. I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose, to repair to Springfield, I do not believe that there will be any disposition to use illegal violence towards you; and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning.
I am most respectfully yours,
THOMAS FORD.
Letter of Justin Butterfield—Opinion on Governor Ford's Action.
SPRINGFIELD, December 17, 1842.
Joseph Smith, Esq.
DEAR SIR:—I have heard the letter read which Governor Ford has written to you, and his statements are correct in relation to the opinion of the judges of the Supreme Court. The judges were unanimously of the opinion that you would be entitled to your discharge under a habeas corpus to be issued by the Supreme Court, but felt some delicacy in advising Governor Ford to revoke the order issued by Governor Carlin. My advice is, that you come here without delay, and you do not run the least risk of not being protected while here, and of being discharged by the Supreme Court by habeas corpus. I have also the right to bring the case before the U. S. Court, now in session here; and there you are certain of obtaining your discharge. I will stand by you, and see you safely delivered from your arrest.
Yours truly,
J. BUTTERFIELD.
Letter from James Adams, Advising the Prophet to Appear for Trial.
CITY OF SPRINGFIELD, December 17, 1842.
General J. Smith.
MY SON:—It is useless for me to detail facts that the bearer can tell. But I will say that it appears to my judgment that you had best make no delay in coming before the court at this place for a discharge under a habeas corpus.
I am, &c.,
J. ADAMS.
On receiving the foregoing letters, and Dr. Richards having entered for the copyright of a map of the city of Nauvoo for Joseph Smith, in the clerk's office of the District of Illinois, the brethren left Springfield for Nauvoo.
Tuesday, 20.—Chopping and drawing wood with my own hands and team, as I had done mostly since the 9th. President Young continued very sick. This afternoon the brethren arrived from Springfield and presented me with Messrs. Ford, Butterfield and Adams' letters, and general history of their proceedings, which was highly satisfactory.
The First Elder to Die in a Foreign Land.
Elder Lorenzo D. Barnes died this morning at a quarter past three o'clock, at Bradford, England. He is the first Elder who has fallen in a foreign land in these last days. He had been long connected with the Church, and had been distinguished, both in his native land and in Great Britain, for his piety, and virtue. Read correspondence between Dr. Richards and General James Arlington Bennett, and read German with Elder Orson Hyde. Brother Shearer inquired the meaning of the "little leaven which a woman hid in three measures of meal." I replied, it alluded expressly to the last days, when there should be but little faith on the earth, and it should leaven the whole world; also there shall be safety in Zion and Jerusalem, and in the remnants whom the Lord our God shall call. The three measures refer directly to the Priesthood, truth springing up on a fixed principle, to the three in the Grand Presidency, confining the oracles to a certain head on the principle of three.
Friday, 23.—Wrote R. M. Young, Esq., U. S. Senator from Illinois, Washington City, that I would accept the proposals of John C. Walsh, and give him $2,500 for the north-west quarter of section 8, 6 north, 8 west, said land lying between my farm and the city.
Saturday, 24.—At home afternoon. Read and revised my history with Secretary Richards, and walked with him to see Sister Lyon, who was sick. Her babe died a few minutes before our arrival. From there we went to Brother Sabine's to compute expense money for our journey to Springfield, having just borrowed $100 for that purpose. While there, Brother Richards asked if I wanted a wicked man to pray for me? I replied, Yes; if the fervent, affectionate prayer of the righteous man availeth much, a wicked man may avail a little when praying for a righteous man. There is none good but one. The better a man is, the more his prayer will avail. Like the publican and the Pharisee, one was justified rather than the other, showing that both were justified in a degree. The prayer of a wicked man may do a righteous man good, when it does the one who prays no good.
Sunday, 25.—I wrote to Orrin Wright, Jun., Philadelphia.
The Manchester, (England) conference met, numbering 1,507 members including thirty-three Elders, eighty-seven Priests, fifty-three Teachers, and nineteen Deacons under the presidency of Elder Thomas Ward.
CHAPTER XII.
THE PROPHET AT SPRINGFIELD, ILLINOIS—HIS CONVERSATIONS AND INTERVIEWS—PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE POPE—RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE ORDER OF GOVERNOR FORD—OFFICIAL PAPERS IN THE CASE.
Second Arrest of the Prophet on the Boggs Affair.
Monday, December 26, 1842.—In the morning, held court, and I was afterwards arrested by General Wilson Law, on the proclamation of Governor Carlin, and Elders Henry G. Sherwood; and William Clayton went to Carthage to obtain a writ of habeas corpus to take me before the court at Springfield. General Law gave me into the custody of Dr. Richards, with whom I visited Sister Morey, who was severely afflicted. We prescribed lobelia for her, among other things, which is excellent in its place. I have learned the value of it by my own experience. It is one of the works of God, but, like the power of God, or any other good, it becomes an evil when improperly used. Brother Morey gave me a walking stick, the body of which was from the tooth of the sperm whale, and the top of whale ivory, with an interstice of mahogany. On my return home, I found my wife Emma sick. She was delivered of a son, which did not survive its birth.
The Herefordshire conference (England) under the presidency of Elder William Kay, met at Colwall, numbering eight hundred and forty-four members, including twenty elders, fifty-three priests, twenty-two teachers, and ten deacons.
The Prophet's Start for Springfield.
Tuesday, 27.—At nine in the morning, started in custody of Wilson Law for Springfield, in company with Hyrum Smith, Willard Richards, John Taylor, William Marks, Levi Moffit, Peter Haws, Lorin Walker and Orson Hyde. On our way to Carthage, we met William Clayton and Henry G. Sherwood, who had obtained an order for a writ of habeas corpus from the master in chancery, as no writ could issue, the clerk of court having been elected to the State Senate.
The Prophet's Dream.
There was considerable snow, and the traveling heavy; but we arrived at my Brother Samuel's, in Plymouth, a little after sunset, and we were soon joined by Edward Hunter, Theodore Turley, Dr. Tate, and Shadrach Roundy. I supped with Brother William Smith's family, who lived under the same roof, slept with Dr. Willard Richards on a buffalo skin spread upon the floor, and dreamed that I was by a beautiful stream of water and saw a noble fish, which I threw out. Soon after, I saw a number more, and threw them out. I afterwards saw a multitude of fish, and threw out a great abundance, and sent for salt and salted them.
Wednesday, 28.—The morning was wet. We started about eight o'clock, and arrived at Mr. Stevenson's tavern, in Rushville, at three in the afternoon, about twenty miles. Brother William's wife, who was sick, went with us, accompanied by Sister Durphy, who went with us from Nauvoo to take care of her. I spent a part of the evening with Mr. Uriah Brown and family and a part of my company. In conversation respecting the repeal of charters, I told them that to touch the Nauvoo Charter was no better than highway robbery; and that I never would consent to lowering our charter, but they might bring other chapters up to it. On my return to the tavern, the brethren took my height, which was six feet, and my Brother Hyrum's the same.
Thursday, 29.—Started early; crossed the Illinois river at eleven, and arrived at Captain Dutche's before five in the evening, about thirty-two miles: the weather extremely cold. General Law asked why the sun was called by a masculine name and the moon by a feminine one. I replied that the root of masculine is stronger, and of feminine weaker. The sun is a governing planet to certain planets, while the moon borrows her light from the sun, and is less or weaker.
Let the government of Missouri redress the wrongs she has done to the Saints, or let the curse follow them from generation to generation until they do.
A Missouri Reminiscence.
When I was going up to Missouri, in company with Elder Rigdon and our families, on an extreme cold day, to go forward was fourteen miles to a house, and backward nearly as far. We applied to all the taverns for admission in vain: we were "Mormons," and could not be received. Such was the extreme cold that in one hour we must have perished. We pleaded for our women and children in vain. We counseled together, and the brethren agreed to stand by me, and we concluded that we might as well die fighting as to freeze to death.
I went into a tavern and pleaded our cause to get admission. The landlord said he could not keep us for love or money. I told him we must and would stay, let the consequence be what it might; for we must stay or perish. The landlord replied, "We have heard the Mormons are very bad people; and the inhabitants of Paris have combined not to have anything to do with them, or you might stay." I said to him, "We will stay; but no thanks to you. I have men enough to take the town; and if we must freeze, we will freeze by the burning of these houses." The taverns were then opened, and we were accommodated, and received many apologies in the morning from the inhabitants for their abusive treatment.
The Prophet Meets Justin Butterfield et al.
Friday, 30.—Started at eight this morning, and arrived at Judge Adams', in Springfield, at half past two o'clock in the afternoon, where I saw Justin Butterfield, Esq., United States district attorney, who told me that Judge Pope had continued the court two or three days on account of my case, and would close on the morrow, and that he should try my case on its merits, and not on any technicality.
Sheriff Pitman, of Adams county, was in the place, but would not say whether he had the original writ which had previously been demanded of the officers of Adams county, King and Pitman. I gave Mr. Butterfield a general history of my Missouri persecution, and it was agreed by him that I should be arrested on the writ. Had an interview with my Brother, William Smith, who was a member of the Legislature at the time, and spent the evening with Judge Adams and the brethren from Nauvoo. We all lodged at Judge Adams'.
The Reign of Christ on Earth Expounded.
While in conversation at Judge Adams' during the evening, I said, Christ and the resurrected Saints will reign over the earth during the thousand years. They will not probably dwell upon the earth, but will visit it when they please or when it is necessary to govern it. There will be wicked men on the earth during the thousand years. The heathen nations who will not come up to worship will be visited with the judgments of God, and must eventually be destroyed from the earth.
The Prophet's Trial Before Judge Pope.
Saturday, 31.—At nine in the morning, Mr. Butterfield called and informed me that King had the original writ, and I signed a petition to Governor Ford to issue a new writ, that my case may be tried thereon, as well as on the proclamation. My petition was granted, and at eleven o'clock I was arrested thereon by a deputy, Mr. Maxey, in presence of Mr. Butterfield, my attorney, who immediately wrote a petition to Judge Pope for a writ of habeas corpus, which I signed, and at half-past eleven in the morning went before Judge Pope.
Mr. Butterfield read my petition, and stated that the writ and warrant were different from the requisition of the governor of Missouri. He then read Governor Ford's warrant, Watson's affidavit; Governor Reynolds' requisition on the governor of Illinois, and the proclamation of Governor Carlin, showing that Reynolds had made a false statement, as nothing appeared in the affidavits to show that Smith was in Missouri. He also stated that all the authority for transportation of persons from one state to another rests on the Constitution and the law of Congress. We ask for habeas corpus because the papers are false, and because that we can prove that Joseph Smith was in this state at the time of the commission of the crime.
The writ was granted, returned, and served in one minute, and I walked up to the bar. Mr. Butterfield read the habeas corpus, and moved the court to take bail till I could have a hearing,—which was granted; and although it was only a case of misdemeanor, Generals James Adams and Wilson Law were bailed for me in the sum of $2,000 each, and Monday was set for trial.
A Disturbance Threatened.
The court-room was crowded; and, on our returning, as General Law came to the top of the stairs, one of the crowd observed, "There goes Smith the Prophet, and a good looking man he is;" "And [said another] as damned a rascal as ever lived." Hyrum replied, "And a good many ditto." "Yes, [said the man,] ditto, ditto, G— d— you; and every one that takes his part is as damned a rascal as he is."
When at the foot of the stairs, General Law said, "I am the man, and I'll take his part." Said the man, "You are a damned rascal too." "You are a lying scoundrel," replied Law; and the man began to strip off his clothes and ran out in the street, cursing and swearing, and raising a tumult, when Mr. Prentice, the marshal, interfered, and with great exertions quelled the mob. Much credit is due Mr. Prentice for his zeal to keep the peace.
The Prophet's Interview with Governor Ford.
When the rowdies had dispersed, I went with Mr. Butterfield and Dr. Richards to see Governor Ford, who was sick. He told me he had a requisition from the governor for a renewal of persecution in the old case of treason against Missouri; but he happened to know that it was all dead. We dined with Mr. Butterfield at the American House, where the governor quartered, after which we returned to the general's room. In course of conversation he remarked he was no religionist. I told him I had no creed to circumscribe my mind; therefore the people did not like me. "Well, [said the general,] from reports, we had reason to think the Mormons were a peculiar people, different from other people, having horns or something of the kind; but I find they look like other people: indeed, I think Mr. Smith a very good-looking man."