BIOGRAPHY
AND
FAMILY RECORD
OF
LORENZO SNOW,
One of the Twelve Apostles of the Church of Jesus Christ of Latter-Day Saints.
Written and Compiled by his Sister,
Eliza R. Snow Smith.
"I know him, that he will command his children after him, and they shall keep the word of the Lord, to do justice and judgment."
"If you wish to go where God is, you must be like God—possessing the principles which God possesses."—Joseph Smith.
Salt Lake City, Utah,
Deseret News Company, Printers.
1884.
Preface.
This Biography and Autobiography of my brother, Lorenzo Snow, has been written as a tribute of sisterly affection for him; and as a token of sincere respect to his family.
It is designed to be handed down in lineal descent, from generation to generation—to be preserved as a family Memorial.
In adapting it to this purpose, both in the matter originated, and in that compiled, the writer has varied materially from the usual course of biographers. That it may constitute a historical point to which my brother's posterity, to the latest generations, who shall honor the Gospel of the Son of God, may trace their origin in the Church of Jesus Christ of Latter-day Saints, and find a record of their illustrious ancestor—his wives, children and grandchildren—a full genealogical record is inserted. That his descendants may profit by his instructions, selections from his letters and discourses are copied into this work; we also have inscribed missionary sketches of some of his sons and sons-in-law. E. R. S. S.
Contents.
Lorenzo Snow's Birth and Parentage.—Parents settled in Ohio.—Hardships and Privations.—Their Hospitality.—Lorenzo's early Characteristics.—Fondness for Books.—Military Aims.—Change in Pursuits.—Starts for Oberlin College.—Falls in Company with David W. Patten.—Conversation.—In College.—Eliza Embraces the Gospel.—Moves to Kirtland.—How she obtained a House and Lot.—Lorenzo in College.—Investigates.—Is disgusted.—Writes to Eliza.—Her Invitation.—He accepts and comes to Kirtland.—Studies Hebrew.—Is Baptized.—How he receives the Holy Ghost.
A Blessing Meeting.—Lorenzo's Opinion of the Patriarch.—The Patriarch's Marvelous Prediction.—Lorenzo is Puzzled.—Explained to him by Revelation.—Lorenzo in Kirtland.—Fast-day Meetings.—Outpouring of the Spirit.—Gifts Manifested.—Lorenzo's First Speech from the Pulpit.—Description of the Temple.—Fast Meetings.—A Striking Incident.—Effect of the Meetings on Lorenzo's Mind.—Wants to Preach.—Is Ordained an Elder.
My Brother started on Mission.—Without Purse or Scrip.—Hard work to Beg.—Affectionate Aunt.—First Meeting in Medina County, Ohio.—Baptisms.—Preaches in Court House.—Ludicrous Anecdote.—Visits Relatives.—Preaches to Schoolmates.—Baptizes some of them.
A change—Great Apostacy.—Disaffection creeps into every Quorum.—Pride and speculation.—Apostates claim the Temple.—Warren Parrish a ringleader.—A fearful, terrible scene in the Temple.—The scene described.—What occurred the next Day.—Very interesting Court scene.—John Boynton portrayed.—Joseph and Sidney flee for their lives.—Father Smith served with State's Warrant.—How he escaped.—Luke Johnson befriends him.—Luke's death.
Leave Kirtland.—Grand Entertainment.—A noble Woman.—Lorenzo drives one Team.—He is very Sick.—Arrive in Far West, Missouri.—Elder Rigdon's Kindness.—Dr. Avord's Meanness.—His Nurse, Nightwatcher and Doctor.—An Incident.—Arrive in Adam-ondi-Ahman.—Lorenzo takes his Gun and goes out to Hunt.—A new Train of Reflections.—Hunting for Sport.—The old Settlers.—Their Antagonism.—Preparation for Defense.—False Alarm explained.
Wants to go on Mission.—Elder Butterfield wishes to accompany him.—They go.—Arrive in Far West on the second day.—Father Smith blesses Lorenzo.—Blindness of Thomas B. Marsh.—Leave Far West.—Meet a camp of Brethren at the Missouri River.—Construct a craft.—Started in snow storm down the river.—Perilous times.—Narrow escapes.—A savage band.—Make their escape.—Find camping place in peace.—Leave the boat and travel on foot.—Get lodging at the house of a Mobocrat.—Mobocratic narrative.—A Campbellite Preacher's Politeness.—Courtesy of a Methodist Preacher.—A crowded house.—A Donation just in time.—Saved from a Mob by his pocket Bible.—Other Mobocrats foiled.
Leaves Kentucky.—Travels on foot five hundred miles.—Reaches his friends in Ohio.—Through fatigue and exposure, is very sick.—Receives kind attention.—Traveled and preached.—Taught school.—Great effort, and great success.—A thrilling narrative.—Arrives in Nauvoo.—The Father and Family in LaHarpe.
In Di-Ahman.—Our father's purchases.—Friendliness of the "old settlers."—A spirit of hostility prevalent.—Millers would not grind our wheat.—Grating corn for our bread.—How we cooked the grated meal.—A strange move; the old settlers abscond.—Their reports in the surrounding country.—The Military quells the uprising.—A horse mill in operation.—Mobs arouse with increased force.—Government sends Militia.—They are set to guard the Saints, who are ordered to leave the county within ten days.—The halfway house.—Food frozen.—How we ate supper.—Sleepless and jolly.—Arrive in Far West.—Seven miles out.—Move to Illinois.—To Warren County.—To LaHarpe.—To Nauvoo.
Called on mission to England.—Extraordinary communication.—Calls on families of the Twelve.—In Ohio.—Borrows money.—On board a sailing vessel.—In Liverpool.—Writes to his aunt.—Why he is there.—How he came there.—Crossing the ocean.—Terrific storms.—An ocean storm scene.—The calm.—Gratitude.—Arrives in Liverpool.—Manchester.—Birmingham.
Writes from Birmingham.—Church numbers Sixteen.—Conference in London.—Lorenzo appointed to preside over the London Conference.—Confirmed in Manchester.—Nine of the Twelve present.—Established a Branch in Wolverhampton.—Ordained William Henshaw.—Sent him to Wales.—William Henshaw did a good work, but "died as a fool dieth."—An encounter with Evil Spirits.—Lorenzo gets the Victory.—An Apostacy succeeds.—April 6th, Conference in Manchester.—Nine of the Twelve present.—Branches represented.—Officers set apart.—A cake for the Twelve.—The cake distributed.—A joyful time.—Orson Hyde speaks.—Joseph Fielding speaks—P. P. Pratt composes verses.—Brigham Young and William Miller sing.—President B. Young dismisses.—Poem addressed to L. Snow.
Brother Snow writes to Elder Pratt.—Baptisms.—A hint to the wise.—Caution and instruction.—Writes to the Star.—Increase in the Church in London.—Good word for Bedford.—Baptisms.—To Elder Pratt.—Sad news.—Sister Morgan's Death.—Her faithfulness and benevolence.—Her triumphant departure.—Her Husband is comforted.—Conference.—Lorenzo informs how subscriptions are obtained.—Singing in Tongues.—L. appointed First Counselor.—P. P. Pratt speaks.—Stanza.—Queen Victoria.—Presentation of the Book of Mormon to Her Majesty and the Prince Consort.
Brother Snow's Mission terminates.—Reports four hundred Members in the London Conference.—Is appointed to take charge of two hundred and fifty Saints en route to Nauvoo.—Embarks on the "Swanton."—The Steward's sickness.—Grows worse and worse.—Is given up, and nearly dead.—Sister Martin insists with the Captain.—Is repulsed, and again asks that Elder Snow may administer to the Steward.—She obtains consent.—The man is healed.—Baptisms in New Orleans.—The Company reaches Nauvoo.—Great Reception.—Waving of Handkerchiefs.—The Prophet present.—Reminiscences.—My joy in meeting Lorenzo.—How we associated.—Appeal to my Husband.—Their Interview.—The Result.
Plural Marriage.—It tries the Prophet.—God commands, and he must obey.—Interview on the bank of the river.—The Prophet's words.—Gives Lorenzo a precious promise.—Lorenzo and myself visit our Parents, and return.—Lorenzo goes to Ohio.—Where he finds me on his return.—Close of 1843.—A social gathering.—Extract from Lorenzo's speech.—He organizes a company.—The General's compliment.—Lorenzo's experience in an unfortunate school.—Makes a success.—Mobbing at Lima.
The Prophet instructs the Twelve.—They appoint a Delegation to seek a location for the Saints.—Lorenzo notified to be in readiness.—Change intervenes.—An unprecedented apostacy.—Joseph Smith's correspondence.—Calls for an expression from candidates for the Presidency.—Copy of Appeal.—Disgusted with their responses.—Offers himself as candidate.—Elders electioneer.—How Lorenzo succeeds.—Terrible news.—Assassination.—Mournful Elegy.—Meeting mobocrats.
Lorenzo a Bachelor.—The Prophet instructs him.—He changes tactics.—Marries.—Wives and Endowments.—In the Temple.—Wrath of our Enemies.—Expulsion of the Saints.—Cross the Mississippi River.—Intensely cold.—Snow storm.—Outfit.—Camp organized.—Moves forward.—Song No. 1.—Song No. 2.
Garden Grove.—Pisgah.—Severe sickness.—Death of Elder Huntington.—Lorenzo called to preside.—Condition of the Saints.—A dilemma.—Lorenzo's policy.—How he succeeded.—A ludicrous and enjoyable entertainment.—Births.—Death.—Life incidents.—President Young's call.—Appointments.—Another wife.—Arrives in the Valley.—Ordained into the Quorum of the Twelve.—Builds a log house.
The first celebration.—Lorenzo chairman of committee.—Description of Escort.—Moves from Bowery to President Young's.—Receives the Presidency.—Returns to Bowery.—Singing by the way.—Cheers.—Hymn.—Prayer.—Declaration of Independence read.—Speech by Silver Greys.—Ode sung by Silver Greys.—Shout of hosanna.—March to the dinner tables.—A rich feast.—Thousands of the Saints partake.—Gentiles en route to California, partake.—Scores of Indians partake.—Grandeur in Simplicity.—Gratitude to God.
The Brethren covenant to help the poor out from Nauvoo.—Lorenzo called to obtain means.—The poverty and liberality of the Saints.—One offers his only cow.—Anecdote of Captain Brown.—Called on a mission to Italy.—Increase of family.—Weight of responsibility.—No time for preparation.—Company organized.—Letter to his Sister.—The Journey.—Wonderful manifestations of the hand of God.—Nauvoo.—Carthage.—Arrival in Liverpool.—Meets the brethren.
The Editor's reflections.—The responsibility of Lorenzo's Mission.—His trust in God.—His knowledge that God had called him.—Commendable characteristics.—How they are strengthened.—He writes to F. D. Richards.—Describes Genoa.—Armed men.—Priests.—Meets an acquaintance.—Curious interview.—Reflections.—Sympathy for the people.—Door opening for the Gospel in Piedmont.—Encouraging prospects.
Writes to President Young.—The Waldenses.—Incidents.—Calls Elder Stenhouse.—Cathedral of St. Lorenzo.—Sends two Elders to Piedmont.—Describes the Country.—Published "The Voice of Joseph."—Miraculous healing.—Sends for Elder Woodard.—Organization of the Church.—Prayer.—Officers chosen.—Mount Brigham.—Rock of Prophecy.—Testimony of an Englishman.—Invited by a Priest.—First Baptism.—Difficulties to meet.—LaTour.—The presence of the Elders only tolerated.—Can lift up his head and rejoice in spite of difficulties.
Joseph Smith.—His anxiety on the subject of religion.—Secret vocal prayer.—A brilliant light envelops him.—Two personages appear.—The Lord speaks to Joseph.—Instructs him.—He has another vision.—Is shown where records are deposited.—Obtains and translates them.—Testimonies of the Witnesses.—Baptisms.—Church organized.—Temple built.—Gifts manifested.—Saints leave Kirtland.—Scenes in Jackson County.—Extreme Suffering.—Expulsion.—Memorial to Congress.
Why the Saints are persecuted.—Persecutions in different ages of the World.—How Jethro came to Moses.—The Saints locate in Illinois.—A short season of peace.—Hostilities resumed.—Perfidy of the Governor of the State.—Assassination.—The Prophet's testimony that his work was finished.—The Saints are driven.—Their journey.—War with the remainder.—Extracts from Epistle.—Peace.—Perpetual Fund.—Labors of the Elders.—Publications.—The work of twenty years.—The power of truth.
Explanatory note.—Lorenzo writes to Elder Hyde.—Brightness of natural scenery.—Spiritual darkness.—A courageous minister.—Inscription attached to his portrait.—Hymn.—Drudgery.—Expression of gratitude.—A dream.—First Native ordained to preach.—Ordains Elders Woodard and Stenhouse to the High Priesthood.—The former to preside in Italy, the latter in Switzerland.—A Magnificent view.—Reflections.
Note by Editor.—Elder Woodard writes.—More Baptisms in Italy.—A singular scene.—A successful experiment.—Ten baptized.—Expressions from converts.—The Millennial Star speaks.—Encouraging reports.—Letter from Elder Woodard.—Extract from Elder Stenhouse's letter.—Opposition re-acts.—Good results.
Onward.—No bounds to Brother Snow's mission.—He looks towards India and shapes his plans.—Writes to F. D. Richards.—Expresses his views.—Brother Woodard writes from Italy.—Brother Stenhouse from Switzerland.—Lorenzo visits Wales.—Untimely plaudit.—A Bedlamite night encounter.—Ultimate fate of the hotel and its Landlord.
Address to the Saints.—Responsibility of those holding the Priesthood.—Eternal prospects.—The best policy in governing.—Priesthood to be honored.—By benefiting others we benefit ourselves.—Must pass through suffering.—Must be pure and humble.—Need patience.—Estimation of F. D. Richards.—His wise policy.—Progress of the mission.—Expression of gratitude.—The Editor speaks.—Lorenzo's courage and faithfulness.
Editor's reflections.—Lorenzo writes to President Richards.—Completed Translation of the Book of Mormon.—Visits Paris.—Pleasure of meeting Saints.—Condition of the people.—Goes to Geneva.—Degradation of woman.—Meets Elder Stenhouse.—Interesting meetings.—At Lausanne—Professor Reta—Benefit of Elder Taylor's French publications.
Editor's note.—Lorenzo writes.—Leaves Geneva.—Over the hills.—Over the Alps.—A heavy snow storm.—Only two passengers in the coach.—Ten horses barely sufficient.—"Houses of Recovery" erected by the government for lost travelers.—Reaches Turin.—Meets Elders Woodard and Toronto.—Interesting "re-union."—Visions.—Healings.—Condition of Italy.—Brother Woodard's course commendable.—The Waldenses.
Editor's Remarks.—Lorenzo writes from Malta.—Naples.—Across the Mediterranean.—Detention.—Disappointed.—Makes virtue of necessity.—Samuel succeeds his brother.—Lorenzo explains cause of detention.—Revised edition of the "Voice of Joseph."—Prospects in Malta.—Michael and Lucifer represented.—In Gibraltar.—Good news from India.—Extracts.—Elder Willis writes.—One hundred and eighty-nine members.—Ordained two Elders.—More Baptisms.
Closing the Mission.—Elder Jabez Woodard writes.—Leaves Malta.—Elder Obray succeeds him.—A vision related.—Commendatory of Elder Malan.—Extract from Elder Obray's letter.—From Western Hindostan.—Opposition.—What a soldier dared.—The result.—Military oppose Missionaries.—A Branch organized in Poonah.—The "Voice of Joseph," by Elder Lorenzo Snow.—"The Only Way to be Saved" republished.—A remarkable vision.
Close of Mission.—Bids adieu to the Saints and scenes of his labors.—Poem, in which martial and ecclesiastical labors and honors are contrasted.—Lorenzo returns home.—Chosen Member of Legislature.—President of Council.—Reflections.—Joy and sorrow.—Vision.—A covenant.—Charlotte's death.—Singular manifestation.—A little prattler.—Quandary.—Solution.—Social party.—Storm.—Drenched.—Lorenzo decides to build.—A struggle.—Proves a success.
Discourse by Elder L. Snow, delivered in the Tabernacle, Salt Lake City.—Blessings proportioned to faith and diligence.—Plainness of the Gospel.—Naaman, the Assyrian.—How the Gospel found us.—The same as that of New Testament.—Power of the Gospel.—Testimony of the Elders.—What Philanthropists tried to do, the Lord has done.—Joseph Smith.—His mission.—Obedience brings knowledge.—Elders honest and brave as the ancients.—Knowledge not confined to our leaders.—Falsehood refuted.—The dishonest will apostatize.—Persecution promised.—The honest will receive the truth.—The Latter-day work will triumph.
Polysophical Association.—Lorenzo no one-idea man.—Character of the Association.—Called to write.—Responded.—Speeches from ten to fifteen minutes.—Time fully occupied.—How it was accomplished.—Everything high-toned.—The effect captivating.—Anxiety to become members.—Note by the Editor.—Nationality.—Where is the place of my nativity?—Where is my home?—Not in any European country.—Not even in America.—Not on earth.—Here I am a stranger.—My home, my nationality in the courts of immortality.—Address to parents.—Our mutual aim.—Responsibilities.—Necessity of cultivating children.—What they should be prepared for.—What they are to become.
How Lorenzo spent the interval.—His next mission.—Difficulties to be overcome.—Lays out a city.—Description of the premises.—Builds a house.—President Young visits him.—Introduces a precedent.—Description of it.—Succeeded by railroads.—Gift of the Gospel.—The Patriarch's promise.—A sick man.—Faith in Lorenzo's administration.—A handkerchief is sent.—He blesses and dedicates it.—Is taken to the patient.—Placed upon him.—He recovers.—A letter.—In memoriam.—To Elder Porter Squires.—Expressions of gratitude.—Good wishes and blessings.
Necessity of recreation.—Lorenzo anticipates the need of the people.—Provides a miniature theatre.—How it was managed.—Moves to a new building.—A windstorm.—House blown down.—Everything destroyed.—Discouragement.—President J. Young speaks prophetically.—His prophecy fulfilled.—The Dramatic Association organized.—Lorenzo presides over it.—Bishop McQuarrie speaks.—Relates an incident.—The Social Hall erected.—Its uses.—Concerning circulating medium.—Checks as good as gold.—Within reach of all.—Assessment.
Mission to the Sandwich Islands.—Elders called home.—Walter M. Gibson.—Goes to the Sandwich Islands.—His perfidy.—Lorenzo, with other Elders, sent to investigate.—Take Stage.—Arrive at a mining town.—Incident.—New driver.—Favorable impressions.—Sings melodiously.—Swears blasphemously.—Drives furiously.—Perilous predicament.—Other perils.—Arrive at San Francisco.—At Brother Eveleth's.—Take steamer.—Arrive near the landing at Lahaina.—Boat upset.—Lorenzo and the Captain drowned.—Both restored to life.—Rejoicing and thanksgiving.
Mission to the Sandwich Islands concluded.—Journey to Lanai.—Mr. Gibson.—Pagan superstitions.—Adopted by Miss Gibson.—Mr. Gibson reverenced by the natives.—His impudence.—Elder J. F. Smith's reply.—Elder Snow's prophecy.—Gibson cut off from Church.—Prophecy fulfilled.—Sermon on the ship.—An earthquake.—Return home.—Interview with President Young.
Lorenzo's gigantic movement.—In accordance with President Young's suggestion.—A social monument.—To be perpetuated.—Letter to Bishop Lunt.—Mercantile and Manufacturing Association.—Effort requisite.—First, Merchandise.—Second, Tannery.—Third, Woolen Factory.—Fourth, Dairy.—Fifth, a Horn Stock Herd.—Agricultural Department.—Hat Factory.—Between thirty and forty industrial branches.—Furnish employment for all.—Form of checks.—Labor received for capital stock.—Organization of the Association.—Directors.—Council.
All was flourishing.—Attaining to independence.—Factory burned.—Sent a chill to Lorenzo's heart.—Instead of discouragement it was proof of the strength of their compact.—Everywhere manifest, even in the Children.—Union could not be broken.—Impregnability of their Order.—Deseret News speaks.—Commendatory.—Sympathy.—Calamity is proof of the strength of the Co-operative system.—Determination to rebuild.
Dedication day.—Fourth of July.—Gratitude and thanksgiving.—More than two thousand had suffered loss.—In six months the Factory is rebuilt.—Great rejoicing.—Dedicatory prayer.—Address.—Speeches.—Brigham City M. and M. Association.—A raid.—Railroad contract.—How a village sprang up.—An onslaught.—Confusion ensues.—The Grand Jury issues indictments.—Men drove to jail in a herd.—Great excitement.—Superintendent Dunn speaks.—John Merrill in custody.—Handcuffed.—Chained in jail.—Telegrams from the United States President.—How the Judge received them.—More about Merrill.—Left unguarded and unacquitted.—About the mill.—Dishonesty of Jurors.—Financial loss.
To President F. D. Richards.—Burning of the woolen factory.—In thirty minutes all consumed.—Forebodings that the people would be discouraged.—Fears unfounded.—What was done within six months.—The people superior to the loss.—A raid follows the fire.—An unlawful tax follows the raid.—Statement of losses.—Business curtailed.—Checks canceled.—Eleven industrial departments in operation.—The mercantile flourishing.—Confidence preserved.
Remarks by the Editor.—Lorenzo writes to George Q. Cannon.—Makes suggestions concerning the illegal assessment.—Letter two.—What Lawyer Sutherland says.—Letter three.—A description of Scrip.—How used.—Affidavits.—Correspondence.—Joseph F. Smith writes.—Lorenzo responds.
Stake Conference in Brigham City.—President B. Young expected.—Preparations made.—Flags hoisted.—Conference in Bowery.—Box Elder Stake re-organized.—Lorenzo calls the officers of the United Order together.—Nominate officers.—All are accepted.—O. G. Snow to preside.—President Young's fatherly counsel and blessing.
Oliver G. Snow speaks.—His maiden speech.—Performs a good deed.—Called to go to assist the emigration.—Encounter with Indians.—Mission to England.—Visits New York.—Arrives in Liverpool.—Goes to Manchester.—An incident relative to the death of Dickens.—Oliver attends a sectarian lecture.—Is challenged.—Attempts to respond.—Is repulsed.—The priest is disgraced and forsaken.—A visit to Scotland.—Descriptions.—Return to England.—Incomprehensible dialect.—Released.—Home again.—Ordained member of High Council.—Marries.—Mission to the States.—Visits Oberlin.—Ludicrous incident.—Visits his grandmother.—Preaches her funeral sermon.—At home appointed President of Box Elder Stake.
Discourse by Elder Lorenzo Snow, delivered in the Tabernacle, Salt Lake City, January 14, 1872.—Progression.—The Fatherhood of God.—The perfect man.—The gifts of the Spirit.—His testimony.
Lorenzo's birthday.—A surprise.—His escort.—Enthusiastically greeted.—Address.—He responds.—Singing "Grandfather's Clock."—A hair picture presented.—Recitation by the children.—Autograph album presented.—Tables loaded with luxuries.—Dinner.—Singing.—Lorenzo makes a speech.—Parting Hymn.—Dismissal.
George F. Gibbs.—His parents receive the Gospel.—His early youth.—Employed in a printing establishment.—How he stood with his associates.—Had to fight his way to maintain his integrity.—Honored the Word of Wisdom.—Drew a prize.—Was highly honored.—Chosen for out-door preaching.—Compliments his mother.—Leaves home for Liverpool.—Clerk and book-keeper in Liverpool Office.—Emigrates to America.—In President B. Young's Office.—Goes to Liverpool Office.—Works there three years.—Home again.—Anecdote.—Masters Phonography.—Has been and now is Church Reporter.
M. D. Rosenbaum leaves his native country.—In San Francisco.—Goes to Carson.—A voice speaks to him.—Goes to Salt Lake.—At Elder Neibaur's.—Baptized.—Called on mission to Germany.—In Berlin.—Attends meeting.—Is arrested.—Tried and sentenced.—Banished.—Returns home.—F. H. Snow appointed to a mission.—Reflections.—Strangers marvel.—What an affrighted Catholic said.—The captain of the steamer replies.—An incident.—Tired and hungry.—Why he goes to bed supperless.—A retort.—What a priest did.—The Channel Islands.—Released and returns home.—Expression of gratitude.
Discourse by Elder Lorenzo Snow, delivered in a meeting of the St. George Stake of Zion, in the Temple, April 5th, 1877; reported by George F. Gibbs.—Necessity for effort.—What the Lord said to Oliver Cowdery.—Regulation of temporal affairs.—Consecration and stewardship.—Preparation for building in Jackson County.—The United Order.—Plural marriage.—Responsibility of Presidents.—How confidence is created.—The necessity of its cultivation.—Desires for the future.
Elijah Box says his parents embraced the Gospel in England.—Came to Nauvoo.—Elijah born in a turbulent time.—Moves to St. Louis.—To the Bluffs.—To the Valley.—Storm described.—Moves to Brigham City.—Struggle for an education.—How it is obtained.—Called on mission.—A great contrast in Liverpool.—Visits relatives.—In London meets with the Palestine tourists.—How poor Saints manage their Sunday clothing.—An incident.—Closes mission.—In charge of a company of Saints, leaves England.—Reflections.—Reaches home.—Engaged in teaching.—Presides over Improvement Associations.—Counselor to Stake President.
George Dunford.—When in his teens wants to earn living.—Decides on going to sea.—Leaves home without a shilling.—Applies to the Admiral of the British Navy.—Sent to Rio Janeiro.—Officiates as steward for the officers.—The brig Curlew ordered to England.—How he saved his means.—Returns home with plenty of money.—Meets with an Elder.—Convinced of the truth of the Gospel, and is baptized.—Ordained Elder, presides over two branches.—Emigrates to America.—Presides over the St. Louis branch.—In mercantile business.—Goes to California, St. Louis, and settles in Salt Lake City.—Appointed Bishop of Malad Valley, including six settlements.—After nearly three years, is released.—Expression of fatherly feeling.
From the Deseret News.—A re-union.—A dinner.—Speeches.—Songs.—Expressions of love and union.—Judge Burt reads a lengthy presentation address.—The editor comments.—The address.—Presents gold watch and chain to Lorenzo.—A testimonial of love, respect and confidence.
Chester Loveland a modern Ajax.—Drives the Sheriff and his posse.—Holds a mobocratic jury.—Brings them to terms.—Captain in "Nauvoo Legion."—Comes to Utah.—Goes to Carson.—A scene of suffering.—Commissioned Probate Judge.—Is left to preside.—Mission to the States.—John A. McAllister called on mission to Europe.—Interesting time on the steamer.—Why the "Mormons" were driven from Nauvoo.—Is sent to the Orkney Islands.—Stops at his uncle's in Glasgow.—Missionary labors.—In Dundee and Newcastle-on-Tyne.—Visits London.—Returns home.—Is elected County Recorder.
Discourse by Apostle Lorenzo Snow at the General Conference, Salt Lake City, April 7, 1882, Reported by George F. Gibbs.—Reference to Moses and ancient Israel.—Distrusting results the effect of ignorance.—Latter-day Saints have more faith.—No such thing as standing still.—Move on, trusting in God, the watchword.—Persecutions of the Latter-day Saints.—Move on and work on.—If we do our part, God will do His.—How the Lord overruled in our coming to the mountains.—Plural marriage.—Good resulting from the Edmunds bill.—The great worth of the Gospel.—Move on, move on.
Eli H. Peirce.—Called on a mission.—Thoughtless of religion.—Taken by surprise.—Throws aside pipe and novel.—What his associates said.—What Moses Thatcher did.—Eli starts forthwith.—In New York.—To the coal regions, Pennsylvania.—Great success.—A testimonial.—Baptizes and administers to sick.—The power of God attends.—Organizes branches.—Heavenly messenger appears.—Release.—A second mission.—On the frontier.—Baptized a Sioux.—From Deseret News.—A third mission.—With B. Morris Young.—Meets with success.—Opposition.—Close of mission.—Happy expression.
Alphonso Snow.—Letter from President Taylor.—Called on mission.—In Tennessee.—Strange dialect.—Travels and preaches.—Organizes a Branch.—Opposition.—Ordered to leave.—A dastardly letter.—Opposition promotes good.—Professors of religion the persecutors.—What a Deacon said.—Presides over a Conference.—In Georgia.—Alphonso released.—Visits relatives.
Introductory.—Letter from Lorenzo's son-in-law on the Sandwich Islands.—The weather.—Cane crop.—Five hundred and forty-nine baptisms.—King David Kalakauna is coming to visit the Saints.—Great preparations for his reception.—Houses decorated.—Inscriptions.—Breakfast is waiting.—The steamer comes.—The King is escorted between two files of men, women and children.—Cheers.—Introductions.—Breakfast, then to the meeting house.—Reception.—Singing choirs.—Dedication prayer by President Partridge.—The King speaks approvingly of the Saints.—Meeting adjourned.—A "big feast" prepared by the natives.—What composed of.—How the King was seated.—How he ate.—How they all, numbering one thousand, ate.—The King escorted to the steamer.—A national custom.—Splendid conference.—Number of the Saints.
Expression of appreciation creditable.—Lorenzo speaks of his wives.—Their nobility.—How he made choice of them.—His earthly prospects.—How they accepted the position.—The Editor explains.—They prove superior to circumstances of trial and hardships.—Are comfortably situated.—Step forth as mothers in Israel.—Their positions.—Questions to the defamers of Latter-day Saint women.—Lorenzo's independence of character.—Where credit is due.—Wife-missions.—Success attributed to God.—Testimonials of love and respect.
Start for Fort Hall Agency.—Meeting in Portage.—In Malad.—Reach the Reservation.—Meet Indians.—Pitched tent.—With two Bishops Lorenzo visits the agent.—Describes Mr. Cook.—Lorenzo asks the privilege of preaching to the Indians.—Prevarication.—An incident.—A discussion.—Mr. Cook says nothing so much needed as a farmer.—Brother Snow proposes to furnish one.—Mr. Cook will not accept.—Grows uneasy and will not have preaching.—A grave responsibility.—Mr. Cook shoulders it.—The school teacher enters and "brothers" Mr. Cook.—The brethren start for camp.—Meet Indians.—Visit school.—Little Chief, wife and daughter.
In Bannock Valley.—Happy meeting with Indians.—What Lorenzo said to them.—Lamanite Elders speak.—All shake hands.—Lorenzo describes the Agency.—What the Secretary of the Interior says.—A comparison between the two colonies.—The one at Washakie.—How located.—Sunday School.—Meeting exercises.—How Lamanites are taught.—How presided over.—Their Co-operative Store and Sheep Herd.—White families.—A re-action.—An Adage.—The United States Supreme Court decides.—Telegrams to Hon. L. Snow.
Circular to the heads of families.—Names of Committees.—Exercises for Wednesday, a. m.—Wednesday, p. m.—Thursday, p. m.—Friday, p. m.—Prompt attendance.—Letter from H. A. Hendrickson.—Extracts from eastern communications.—Weather propitious.—Children amused.—The hall.—How occupied.—Invited guests.—Table scenes.—Bachelor group.—The Re-union indescribable.—Article from Deseret News, by C. W. Penrose.
Our father's birthday.—Prose address by F. H. Snow.—Poem by M. D. Rosenbaum.—Prose address by G. F. Gibbs.—Poem by O. W. Snow.—Prose address by A. H. Snow.—Poem by E. R. S. Smith.—Closing address by Lorenzo Snow.
Births and deaths of our parents.—Their children.—Genealogies of Lorenzo's wives, children, grandchildren, sons-in-law and daughters-in-law.—Mary Adaline's children by her first husband.
National Monument.—Its construction.—One hundred and eighty marble statues.—Lofty spire set with thousands of gems.—Embossed globe.—Statue of Prince Albert.—Tower of London.—Queen Elizabeth's Armory.—Torture rooms.—Ann Boleyn.—Earl of Essex.—Lady Jane Grey.—Executioner's axe.—Instruments of torture.
At Haarlem.—Two thousand people executed.—Wonderful organ.—A Dutch wedding.—Amsterdam.—A city on piles.—Formidable army of worms.—One hundred islands and two hundred and eighty bridges.—Palace on piles.—Diamond cutting.—Charitable institutions.—Antwerp.—Notre Dame.—Masterpiece of Rubens.—Royal Palace.—Brussels.—St. Nicholas.—Singular marriage.—Royal Theatre.—National Palace.
Paris.—Visit to Versailles.—Bois de Boulogne.—St. Cloud.—Attend the National Assembly.—French glory.—Interview with the President of the French Republic.—Paris Register speaks of the Party.
From Paris to Lyons.—Burgundy and its wines.—Famous towns.—Lyons and its silk industries.—Weaving portraits.—Ampitheatre eighteen hundred years old.—Olive plantations and vineyards.—At Venice.—Genoa.—Statue of Columbus.—The cathedral of St. Lorenzo.—Chain that bound John the Baptist.—Turin.—Milan.—Cathedral of our blessed Lady, the grandest religious edifice in the world.—Attend high mass.—Arrive in Venice, the City of Waters.
Rome and its population.—The seven hills.—Excavations by the Government.—The Forum.—Antony and Julius Caesar.—Where Virginius stabbed his daughter.—Famous obelisks.—Temple of Venus.—The Tarpeian Rock.—St. Peter's.—Call on the American minister.—The Vatican.—Michael Angelo.—Paul III.—Appian Way.—Seneca.—Baths.—Footprints of the Savior.—Naples.—Mount Vesuvius.
Naples.—Beggars.—Pompeii.—Earthquakes.—Herculanaeum.—Museum.—"Secret Cabinet."—Ascent of Vesuvius.—Pliny the Elder.—From Naples to Brindisi.—Hardworking women.—Corfu.—Religious service in a Greek cathedral.—Take steamer for Alexandria.—Egypt.—Turkish mosques.—Copts.—Mohammedan schools.—Male and Female attire.—Dervish worship.—Suez.—Red Sea.
Jaffa.—Traveling arrangement.—Place where the Ark was built.—House of Simon the Tanner.—Mohammedan funeral ceremony.—Plains of Sharon.—A night in the desert.—Battlefield of David and Goliath.—Rose of Sharon.—Mount Zion.—Mount of Olives.—Jerusalem.—Rachel's Tomb.—Solomon's Pools.—Church of the Nativity.—Studio of St. Jerome.—Shepherds' field.—Jordan River.—Dead Sea.
Jordan River.—Sacred localities.—Fountain of Elisha.—Brook Cherith.—Plains of Jericho.—Bethany.—Residence of Mary and Martha.—Tomb of Lazarus.—Garden of Gethsemane.—Hill of evil counsel.—Mizpah.—Valley of Jehoshaphat.—Absalom's Pillar.—Mosque of Omar.—Solomon's Temple.—Mount Moriah.—Worship of Moloch.—Place of Lamentation.
At Athens.—Plains of Attica.—Hill of Mars.—Galilee.—Scriptural reminiscences.—Fountain of Dan.—Cesarea Philippi.—Damascus.—An unfortunate Architect.
Famous Scripture locality.—Village of robbers.—Battlefield of Palestine.—Mounts Tabor and Hermon.—Nazareth.—The Holy Grotto.—Table of Christ.—Arab plows.—Cana of Galilee.—Arab school.—Sea of Galilee.—Tiberias.—Bedouin spinsters.—Residence of Mary Magdalene.—Serenaded by Bedouins.—Backsheesh.
The Stone of Unction.—The Holy Sepulchre.—The Chapel of the Angel.—Hill of Calvary.—The hole in which the Cross was planted.—House of Pilate.—"Behold the Man!"—The true Cross.—A terrible Massacre.—Turkish Guards.—Christianity despised by Jews and Mohammedans.—Farewell to Jerusalem.—Gala day.—Arab Agriculture.—Shechem.—Ferocious People.—The Olive.—Samaria.
Beyrout.—Protestant college and schools.—Embark for Constantinople.—Island of Cyprus.—Mount Olympus.—Sea of Marmora.—Arrival at the Turkish Metropolis.—Greek Independence Day.—At Athens.—Classical ruins.—Peculiar Greek customs.—Funeral ceremony.
Munich.—Visit to a Royal Palace.—Statue of Bavaria.—Imperial Wedding.—Vienna.—The Arsenal.—Summer Palace.—The Great Exhibition.—Berlin.—Royal Palace.—Banquet Hall.—Monuments.—U. S. Minister.—Parliament.—Soldiers.—Moral condition of Berlin.—Hamburg.—In London.
At St. Louis.—Fine scenery.—Visit relatives.—Poem.—Obtain genealogies.—Acknowledgment.
Home again.—Reception by friends.
Chapter I.
Lorenzo Snow's Birth and Parentage—Parents settled in Ohio.—Hardships and Privations.—Their Hospitality.—Lorenzo's early Characteristics.—Fondness for Books.—Military Aims.—Change in Pursuits.—Starts for Oberlin College.—Falls in Company with David W. Patten.—Conversation.—In College.—Eliza Embraces the Gospel.—Moves to Kirtland.—How she obtained a House and Lot.—Lorenzo in College.—Investigates.—Is disgusted.—Writes to Eliza.—Her Invitation.—He accepts and comes to Kirtland.—Studies Hebrew.—Is Baptized.—How he receives the Holy Ghost.
Lorenzo Snow, son of Oliver and Rosetta L. Pettibone Snow, was born April 3, 1814, in Mantua, Portage County, Ohio. Our father was a native of Massachusetts, our mother of Connecticut, and were descendants of the genuine Puritan stock—those who fled from religious persecution in the "old world," and landed on Plymouth Rock, of historic celebrity.
Early in the settlement of that portion of country now known as the Middle States, our parents, with their family, consisting of two daughters, Leonora Abigail, and Eliza Roxcy, (the writer of this history,) left the home of their youth, and moved to what was at that period considered the extreme West, or, as it was sometimes styled, "the jumping off place," and settled in Mantua, Portage County, Ohio, making the eleventh family in the township. There two daughters and three sons were added to the family, to wit: Amanda Percy, Melissa, Lorenzo, Lucius Augustus, and Samuel Pearce.
Many times, and with intense interest, have their children listened to recitals of the hardships our parents encountered, and the privations they endured in that new and heavily timbered country, so very forbidding when compared with the beautiful prairie landscapes of the West. But as true and worthy representatives of our noble ancestors, our parents were proof against discouragement, surmounted every difficulty, and through the blessing of God on their efforts, created for themselves and their children an enviable home.
In their religious faith our parents were by profession Baptists, but not of the rigid, iron-bedstead order; their house was a resort for the good and intelligent of all denominations, and their hospitality was proverbial. Thus, as their children grew up they had ample opportunities for forming acquaintances with the erudite of all religious persuasions.
Without the least shadow of vanity we can truly say of our parents, their integrity was unimpeachable, and they were trustworthy in all the social relations and business transactions of life; and carefully trained their children to habits of industry, economy, and strict morality, and extended to them the best facilities for scholastic education the country at that time afforded.
Although a farmer by occupation, father was much abroad on public business, and Lorenzo, being the eldest of the three brothers, was left in charge, and early in life became accustomed to responsibilities, which he discharged with scrupulous punctuality and that inflexibility of purpose which ensures success; and from early childhood exhibited the energy and decision of character which have marked his progress in subsequent life. An unseen hand evidently was guiding him, for in his boyhood he was energetically, yet unconsciously, preparing for the position in life he was destined to occupy. Ever a student, at home as well as in school, (most of his schooling after his twelfth year was during the winter terms,) his book was his constant companion when disengaged from filial duties; and when sought by his associates, "hid up with his book" became proverbial. With the exception of one term in a High School in Ravenna, Ohio, also a special term of tuition under a Hebrew professor, he completed his scholastic training in Oberlin College, which at that time was exclusively a Presbyterian institution. Through the solicitation of an intimate friend, connected with the college, he was induced to enter, and through whose influence, as a special favor, he was admitted.
Although religiously trained from infancy, up to this time my brother had devoted little or no attention to the subject of religion, at least not sufficiently to decide in preference of any particular sect.
In the progress of his development, his ambition strongly led in the direction of military distinction, so much so, that, watching with a sisterly, jealous eye, the steps one by one, by which he gained promotion in the military road to honor, I feared lest in the course of human events his path might lead to the battle field, and his earthly career prematurely close on a gory bed. I frequently plead, entreated, and at times exhausted my stock of persuasion, but without effect.
At length he must have a first class military suit, and no one could make it so precisely to his liking as his sister; she had made his "freedom suit" (at the time referred to he had passed his twenty-first year), which every one admired—it fitted him exactly, and now this most important of all mortal habiliments should be entrusted to no other. I made the suit—it was beautiful, magnificent, and my brother donned it with as much, if not of military pride, of self-satisfaction as ever Napoleon won a battle, but it proved of short duration, for he soon felt that his ambition could not be satisfied without a collegiate education. Determined on this, he laid his military ambition on the altar, disposed of his paternal inheritance, and started for Oberlin. His classical purpose was very satisfactory to my views—forming a permanent quietus to my imaginary forebodings.
On his way to Oberlin, my brother accidentally fell in company with David W. Patten, an incident to which he frequently refers as one of those seemingly trivial occurrences in human life which leave an indelible trace. This gentleman was an early champion of the fulness of the Gospel as taught by Jesus and His Apostles in the meridian of time, and revealed in our own day through the Prophet Joseph Smith; to which cause Elder Patten fell a martyr on the 24th of October, 1838, in Missouri, during the terrible scenes of persecution through which the Latter-day Saints passed in that State. He possessed a mind of deep thought and rich intelligence. In conversation with him, my brother was much impressed with the depth and beauty of the philosophical reasoning with which this inspired Elder seemed perfectly familiar, as he descanted on the condition of the human family in connection with the sayings of the ancient Prophets, as recorded in the Scriptures—the dealings with, and the purposes of God in relation to His children on the earth. From that time a new field, with a new train of reflections, was open to my brother's mind, the impress of which has never been erased.
We will now leave the subject of these sketches, in Oberlin, clubbed with three or four of his classmates, alternately cooking their meals and pursuing their studies with combined energies, while we digress in order to form a connecting link in our narrative.
Having been thoroughly convinced of the authenticity of the Gospel in its purity as revealed through Joseph Smith, I was baptized on the fifth of April, 1835, and in the autumn of the same year, left my father's house and united my interest with the Latter-day Saints in Kirtland, Ohio.
Soon after my arrival, I sent for the "Building Committee of the Kirtland Temple," and, on my asking them if they would like a little money, they replied that they had a payment to make soon, and did not know where the means was coming from. I do not recollect how much I gave them; however, it was sufficient to cover the present liability of the committee, who felt greatly relieved, and proposed to send me their note of hand for the amount. I told them that I did not want a note—they were welcome to the money: however, they sent the note, and some time after wished me to accept a house and lot—thus redeeming their note. The lot was a very valuable one—situated near the Temple, with fruit trees—an excellent spring of water, and a house that accommodated two families. It was truly an enviable situation, and, although I was teaching the Prophet's family school, and had my home with them, my eldest sister, a widow with two children, wanted a home in Kirtland, and I rented one part of the house while she occupied the other. In all this, the hand of God was too plainly visible to be mistaken, as will be manifest in the following events.
Now to our narrative: So intimately was my brother associated while in college, with professors and students, that he became thoroughly acquainted with the profession and the practice of the denomination by which that popular institution was controlled; and, although he cherished very friendly regards for the people, he was unfavorably impressed with their system of religion. A short time before leaving Oberlin, he wrote, asking me many questions concerning revealed religion, at the same time saying, "If there is nothing better than is to be found here in Oberlin College, good bye to all religions."
I answered his questions, and knowing he intended crowning his studies with a thorough knowledge of Hebrew, invited him to come to Kirtland at the close of his term in Oberlin, as a school was soon to commence there, under the tuition of an able Hebrew professor, for the sole study of that language. Accordingly he came, but not with the most distant idea of embracing the faith of the Latter-day Saints, of which were most of the Hebrew students, with whom, including Apostles and the Prophet Joseph, he became familiarly associated; and while he studied the dead language of the ancient Hebrews, his mind also drank in, and his heart became imbued with the living faith of the everlasting Gospel—"the faith once delivered to the" ancient "saints," and not many weeks passed after his arrival, before he was baptized into the Church of Jesus Christ of Latter-day Saints.
What a marvelous change crossed the path of the young aspirant! This one act of stepping into the waters of baptism, with its accompanying ordinance of the laying on of hands for the reception of the Holy Ghost, by authorized administrators, opened up a new world before him. He now sees with a changed and vastly enlarged vision—having been invested with an additional, a sixth sense, a sense which comprehends the things of God—which penetrates into futurity and estimates eternal values.
How wonderfully changed all his youthful aims! How suddenly they sink into insignificance! How extended the sphere of his youthful anticipations! How glorious—how exalted the motive power, the incentive that now prompts his youthful ambition! Instead of earthly military renown, he now enters the arena for championship with the armies of heaven—the achievements of the Gods, crowned with the laurels of eternity, everlasting glory, honor and eternal lives. Not to be armed with carnal weapons, and to be decked with glittering badges and costly equipage, to march forth in the pomp and pride of battle array, for the shedding of human blood: but to go "forth without purse or scrip," clothed in the power of the Gospel of the Son of God, wielding the sword of the Spirit of the Almighty, he now takes the field to battle with the powers of darkness, priestcraft, superstition, and wickedness, until the kingdoms of this world shall become the kingdom of our Lord and Savior Jesus Christ.
In my brother's journal I find the following incidents recorded by himself:
I was baptized by Elder John Boynton, then one of the Twelve Apostles, June, 1836, in Kirtland, Ohio. Previous to accepting the ordinance of baptism, in my investigations of the principles taught by the Latter-day Saints, which I proved, by comparison, to be the same as those mentioned in the New Testament taught by Christ and His Apostles, I was thoroughly convinced that obedience to those principles would impart miraculous powers, manifestations and revelations. With sanguine expectation of this result, I received baptism and the ordinance of laying on of hands by one who professed to have divine authority; and, having thus yielded obedience to these ordinances, I was in constant expectation of the fulfilment of the promise of the reception of the Holy Ghost.
The manifestation did not immediately follow my baptism, as I had expected, but, although the time was deferred, when I did receive it, its realization was more perfect, tangible and miraculous than even my strongest hopes had led me to anticipate.
Some two or three weeks after I was baptized, one day while engaged in my studies, I began to reflect upon the fact that I had not obtained a knowledge of the truth of the work—that I had not realized the fulfillment of the promise "he that doeth my will shall know of the doctrine," and I began to feel very uneasy. I laid aside my books, left the house, and wandered around through the fields under the oppressive influence of a gloomy, disconsolate spirit, while an indescribable cloud of darkness seemed to envelop me. I had been accustomed, at the close of the day, to retire for secret prayer, to a grove a short distance from my lodgings, but at this time I felt no inclination to do so. The spirit of prayer had departed and the heavens seemed like brass over my head. At length, realizing that the usual time had come for secret prayer, I concluded I would not forego my evening service, and, as a matter of formality, knelt as I was in the habit of doing, and in my accustomed retired place, but not feeling as I was wont to feel.
I had no sooner opened my lips in an effort to pray, than I heard a sound, just above my head, like the rustling of silken robes, and immediately the Spirit of God descended upon me, completely enveloping my whole person, filling me, from the crown of my head to the soles of my feet, and O, the joy and happiness I felt! No language can describe the almost instantaneous transition from a dense cloud of mental and spiritual darkness into a refulgence of light and knowledge, as it was at that time imparted to my understanding. I then received a perfect knowledge that God lives, that Jesus Christ is the Son of God, and of the restoration of the holy Priesthood, and the fulness of the Gospel. It was a complete baptism—a tangible immersion in the heavenly principle or element, the Holy Ghost; and even more real and physical in its effects upon every part of my system than the immersion by water; dispelling forever, so long as reason and memory last, all possibility of doubt or fear in relation to the fact handed down to us historically, that the "Babe of Bethlehem" is truly the Son of God; also the fact that He is now being revealed to the children of men, and communicating knowledge, the same as in the Apostolic times. I was perfectly satisfied, as well I might be, for my expectations were more than realized, I think I may safely say in an infinite degree.
I cannot tell how long I remained in the full flow of the blissful enjoyment and divine enlightenment, but it was several minutes before the celestial element which filled and surrounded me began gradually to withdraw. On arising from my kneeling posture, with my heart swelling with gratitude to God, beyond the power of expression, I felt—I knew that He had conferred on me what only an omnipotent being can confer—that which is of greater value than all the wealth and honors worlds can bestow. That night, as I retired to rest, the same wonderful manifestations were repeated, and continued to be for several successive nights. The sweet remembrance of those glorious experiences, from that time to the present, bring them fresh before me, imparting an inspiring influence which pervades my whole being, and I trust will to the close of my earthly existence.
Chapter II.
A Blessing Meeting.—Lorenzo's Opinion of the Patriarch.—The Patriarch's Marvelous Prediction.—Lorenzo is Puzzled.—Explained to him by Revelation.—Lorenzo in Kirtland.—Fast-day Meetings.—Outpouring of the Spirit.—Gifts Manifested.—Lorenzo's First Speech from the Pulpit.—Description of the Temple.—Fast Meetings.—A Striking Incident.—Effect of the Meetings on Lorenzo's Mind.—Wants to Preach.—Is Ordained an Elder.
Being present at a "Blessing Meeting," in the Temple, previous to his baptism into the Church; after listening to several patriarchal blessings pronounced upon the heads of different individuals with whose history he was acquainted, and of whom he knew the Patriarch was entirely ignorant; he was struck with astonishment to hear the peculiarities of those persons positively and plainly referred to in their blessings. And, as he afterwards expressed, he was convinced that an influence, superior to human prescience, dictated the words of the one who officiated.
The Patriarch was the father of Joseph, the Prophet. That was the first time Lorenzo had met him. After the services, they were introduced, and Father Smith said to my brother that he would soon be convinced of the truth of the latter-day work, and be baptized; and he said: "You will become as great as you can possibly wish—EVEN AS GREAT AS GOD, and you cannot wish to be greater."
Unenlightened as his mind was at the time, the foregoing saying of the Patriarch was a puzzle which my brother could not comprehend, as will be seen by the following expression from his journal:
The old gentleman's prediction, that I should ere long be baptized, was strange to me, for I had not cherished a thought of becoming a member of the "Mormon" Church; but when he uttered the last clause, I was confounded. That, to me, was a big saying, and, I then thought, approaching almost to blasphemy. And why not? After years of study and diligent search after knowledge, in that which most intimately concerned me—"From whence came I?" "Why am I here?" "What is my future destiny?" In all this, I was profoundly ignorant. As yet I had received no key that could unlock those mysteries—that could make known, to my satisfaction, my relationship to Him who controls the universe.
I looked at Father Smith, and silently asked myself the question: Can that man be a deceiver? His every appearance answered in the negative. At first sight, his presence impressed me with feelings of love and reverence. I had never seen age so prepossessing. Father Joseph Smith, the Patriarch, was indeed a noble specimen of aged manhood.
But with all my favorable impressions of the Patriarch, that big saying was a dark parable. The prediction that I should soon be baptized was fulfilled in two weeks from the time it was spoken, and in about four years from that time I was reminded of the foregoing prediction by a very wonderful revelation on the subject in which the principle, as well as the promise, was made clear to my understanding as the sun at noonday.
My brother spent most of the winter of 1837-8 in Kirtland, where he witnessed many marvelous manifestations of the power of God; also exhibitions of the power and opposition of the adversary. During the time he became intimately acquainted with Joseph Smith, the Prophet, and with his father, the Patriarch—with the Twelve Apostles and other leading men in the Church. In his journal he speaks of the fast meetings, prayer and testimony meetings in the Temple, as follows:
There we had the gift of prophecy—the gift of tongues—the interpretation of tongues—visions and marvelous dreams were related—the singing of heavenly choirs was heard, and wonderful manifestations of the healing power, through the administrations of the Elders, were witnessed. The sick were healed—the deaf made to hear—the blind to see and the lame to walk, in very many instances. It was plainly manifest that a sacred and divine influence—a spiritual atmosphere pervaded that holy edifice. Yes, indeed, for the Son of God, in His glory, had honored it with His royal presence. His voice, like the sound of many waters, was heard, saying:
I am the first and the last, I am he who liveth, I am he that was slain, I am your advocate with the Father. * * * Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name.
For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house, etc. (See Doctrine and Covenants.)
No language can describe my feelings when, for the first time, I stood up in one of those pulpits to address an audience—a pulpit on the breastwork of which, only a short time before, this holy Personage stood—"his hair as white as pure snow, his eyes as a flame of fire"—where also Moses, Elias and Elijah came and committed the keys of their dispensations to Joseph Smith. (Here the journal closes for the present.)
Public meetings were regularly held in the Temple, after its dedication, on Sundays; and on the first Thursday in each month a fast meeting, commencing at or before 10 a.m., and closing at 4 p.m. The Temple was so constructed, that with white canvas curtains, which could be dropped and raised at pleasure, the lower story was, whenever occasion required, divided into four sections or apartments. This was invariably done at those fast meetings. The two sets of pulpits, one on the east and the other on the west end of the building, were intersected by the curtain extending from east to west, so as to leave half their lengths in each apartment, and they were occupied by the presiding officers who directed the services. Thus four separate meetings were in session at the same time, without, in the least, interfering with each other—giving opportunity for four to exercise instead of one.
On the aforementioned days, Father Smith (the Prophet's father) was in the habit of entering the Temple very early in the morning, and there offering up his prayers to God, in that holy place, before the rising of the sun, after having told the Saints, publicly, that they were welcome to come as early as they pleased. The result was that many assembled before the hour of 10 a.m., and did not leave till after 4 p.m.
Father Smith, in the capacity of his calling as President, gave general counsel and instructions on fast day; recommending that the greater portion of the forenoon should be spent in prayer, with testimonies of manifestations of the power of God, and with exhortations to faithfulness. At about 3 p.m. he would order the curtains to be drawn up—bringing the four congregations into one, over which he then presided until the close of the meeting.
The Saints were humble, and through our united faith, the Spirit of God was poured out in copious effusion, and, for one hour, we enjoyed pentecostal refreshings from on high. On these occasions the gifts of the Gospel were powerfully manifest—speaking and singing in tongues, the interpretation of tongues, the gift of healing and of prophecy, were freely exercised. These monthly fast meetings were so interesting, and so very enjoyable, that people came long distances to attend them.
At one of these meetings, an insane woman came into the quarter of the house where I had convened; she came before the opening services, and her tongue ran incessantly, making so much confusion as to render it improper, if not impossible, for the presiding Elder to commence religious services. The more she was coaxed and supplicated to be silent the more impetuous she became. At length, Elder John P. Greene, who was appointed to preside in that department, requested the congregation to kneel down and all simultaneously pray to God, vocally, that the evil spirit which was actuating that woman might be bound. The request was immediately complied with, and when we arose from our kneeling position Brother Greene, addressing the unfortunate woman (who was then silent), said: "Sister, you may now speak, for thou wilt not speak unless thou shalt speak by the Spirit of God." She instantly arose to her feet, and, in a sputtering, stammering manner, tried to speak but could not, and flew out of the Temple like a dart, and we saw no more of her that day.
I will relate one more remarkable circumstance which transpired in that interesting season—a circumstance which was not confined to either section of the Temple, but was witnessed by the many who were congregated on that day; and certainly all now living who were present on that occasion will remember. It is a testimony of answer to prayer that never can be forgotten. Father Smith presided over the meeting in the northwest section of the Temple, and after the meeting was opened by singing, he was mouth in prayer, and in course of supplication he very earnestly prayed that the Spirit of God might be poured out as on the day of Pentecost—that it might come "as a rushing mighty wind." Some time after, in the midst of the exercises of the forenoon, it did come; and whether Father Smith had forgotten what he had prayed for, or whether in the fervency of his heart, when praying he did not realize what he prayed for, I never ascertained; but when the sound came and filled the house, with an expression of great astonishment he raised his eyes, exclaiming, "What! Is the house on fire?" But presently he comprehended the cause of his alarm, and was filled with unspeakable joy.
In attending these meetings, and listening to the young Elders as they bore testimonies of their marvelous experiences in the work of God, my brother became inspired with a strong desire to engage at once in the labors of the ministry. On this subject he says:
The testimonies of young missionaries as they rehearsed their experiences as laborers in the vineyard, proclaiming the joyful news that God was again speaking to His children on the earth; that He had raised up a Prophet through whom He was communicating His will, and calling on all the inhabitants of the earth to "repent, for the kingdom of heaven is at hand," stirred within me an irresistible desire to join in the glorious enterprise.
About this time a proclamation of the First Presidency was given from the stand, inviting those who wished to become members of the Elders' Quorum to present their names, and if accounted worthy by the Presidency, they should be ordained. With many others, I submitted my name for approval or otherwise, which is the only time in my life that I have offered my name for or solicited an office or calling.
Chapter III.
My Brother started on Mission.—Without Purse or Scrip.—Hard work to Beg.—Affectionate Aunt.—First Meeting in Medina County, Ohio.—Baptisms.—Preaches in Court House.—Ludicrous Anecdote.—Visits Relatives.—Preaches to Schoolmates.—Baptizes some of them.
A short time after my ordination and reception into the Elders' quorum, i. e., early in the spring of 1837, I shouldered my valise and started out like the ancient missionaries, "without purse or scrip," on foot and alone, to proclaim the restoration of the fulness of the Gospel of the Son of God, and to bear witness of what I had seen and heard, and of the knowledge I had received by the inspiration of the Holy Ghost.
It was, however, a severe trial to my natural feelings of independence to go without purse or scrip—especially the purse; for, from the time I was old enough to work, the feeling that I "paid my way" always seemed a necessary adjunct to self respect, and nothing but a positive knowledge that God required it now, as He did anciently of His servants, the Disciples of Jesus, could induce me to go forth dependent on my fellow creatures for the common necessaries of life. But my duty in this respect was clearly made known to me, and I determined to do it.
I walked upwards of twenty miles the first day, and stayed over night with Mrs. Granger, my father's sister. She was a devoted Presbyterian, and a noble hearted woman; she thought very highly of my father's family, and that there must be something valuable in "Mormonism" or they would not have embraced it. She held me in so great esteem that she could not believe that I would suffer the same abuse, be maltreated and refused accommodation as other "Mormon" Elders. I differed in opinion, and told her I thought I need not expect to travel a smoother path than my brethren. The following morning I left my aunt and her hospitable roof, and traveled about thirty miles, and just as the sun was setting I made my first call for a night's lodging, as a "Mormon" Elder, and was refused; then another, and so on, until the eighth call, when I was admitted to a night's lodging—going to bed supperless, and leaving in the morning, minus a breakfast.
The first meeting I held was in the neighborhood of my uncle, by the name of Goddard, near the county seat of Medina County, Ohio. The people were notified and a respectable congregation assembled. It was a sore trial to face that audience in the capacity of a preacher, but I believed and felt an assurance that a Spirit of inspiration would prompt and give me utterance. I had sought by prayer and fasting—I had humbled myself before the Lord, calling on Him in mighty prayer to impart the power and inspiration of the holy Priesthood; and when I stood before that congregation, although I knew not one word I could say, as soon as I opened my mouth to speak, the Holy Ghost rested mightily upon me, filling my mind with light and communicating ideas and proper language by which to impart them. The people were astonished and requested another meeting.
After the second meeting the court house was offered me, which I accepted, and had a very interesting time, and was treated very courteously by several of the officials. I baptized and confirmed into the Church my uncle, aunt and several of my cousins, of whom Adaline was one, who afterwards became my wife.
I traveled and preached during the following summer and autumn, in different parts of Ohio, baptizing quite a number—always traveling on foot, "without purse or scrip," and often meeting with trying and sometimes amusing circumstances.
When at the house of Brother Smith, in Stark County, Ohio, I dreamed one night that arrangements were in progress to mob me. The following evening after I had the dream, as I sat conversing with friends who had called on me, a loud rap at the door preceded the entrance of two well dressed young men, who politely invited me to accompany them to a school house about one mile distant, and address an audience already assembled. After a little hesitation on my part, they began to urgently request my acceptance of their invitation, when the dream of the preceding night instantaneously flashed across my mind, and I told them that I could not comply with their wishes. They still persisted to urge and insist on my accompanying them. When they were convinced that I was immovable in my determination of non-compliance, they not only manifested disappointment, but were exceedingly angry.
The next day I learned that they told the truth so far as a congregated audience waiting my appearance at the school house was concerned, but the object was entirely different from that reported by the young men—it corresponded precisely with my dream.
On one occasion (having been joined by Brother A. Butterfield) I called at a hotel for our night's lodging, I think, in Stark County, Ohio. As we approached the house, we saw the landlord standing upon the porch. Accosting him, I told him we were Mormon preachers, traveling as the Elders in former times, and asked him if he would be so kind as to accommodate us with supper and a night's lodging. He very gruffly refused, saying he kept travelers for their money—not for Gospel pay; and advised us to go home, get employment, earn money, then give him a call, and he would be happy to entertain us. I replied that inasmuch as he had met our request with a decided refusal, we would bid him a good evening. But as I was turning to go, it forcibly occurred to me to say something further. Therefore, I said to him, My friend, it is not our wish to crowd ourselves upon you, but we think it might be well for you to know the fact that two servants of God have called upon you for a supper and night's lodging, which you have thought proper to refuse. The future results of what you have done you do not now know; but we know, and a time will come when you also will know. When that Scripture is fulfilled which says, "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them as a shepherd divideth his sheep from the goats." "Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for I was hungry, and ye fed me; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in: naked, and ye clothed me." "Then shall the righteous say, Lord, when saw we Thee hungry and fed Thee? Or when saw we Thee a stranger and took Thee in? Then shall the King say to them, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." When this event takes place, you will be there with us, and you will then know that we were the servants of God, commissioned to preach His Gospel, and when engaged in this work, we asked you to administer to our necessities, and you turned us away. This is all I wished to say: we will now go. Good night.
The gentleman seemed struck with amazement, and at a loss what to say or do. We had not proceeded far, however, before our ears were saluted with "Stop, gentlemen, hold on—you need not go off mad—your talk is all stuff and nonsense: but you have plenty of money, I'll be bound. Turn back, gentlemen, walk in—walk in." Of course, we turned back and walked in, and were invited to sit down to a good supper, after which the neighbors were called in, who, with the landlord and family, listened attentively and with apparent interest to our preaching. We had excellent lodging and a good breakfast in the morning, and left without a question whether we had money or not.
The journal continues: I had a strong desire to make known the way of life as God had revealed in plainness, to my relatives, friends and associates. For that purpose I visited my native town and had the privilege of preaching in the school houses, and was offered the town house, in which I met a large audience, and had the pleasure of addressing many of my school fellows and the neighbors of my parents, among whom I had been associated from childhood. How muchsoever I craved the privilege, and hailed with gratitude to God this opportunity, it was a trying position. I was well aware that the principles of the everlasting Gospel, which I estimated dearer than my mortal life, were in contrast to the creeds of the day, to which many of my friends adhered with unyielding tenacity. I was listened to with respectful attention, and although many of my audience acknowledged their belief in my sincerity; with few exceptions, my testimony was unheeded. I had the satisfaction, however, of baptizing some of my schoolmates, who bore testimony that they received a knowledge of the truth of the work by revelation, through the reception of the Holy Ghost.
I addressed a large congregation in the meeting house, in the town of Aurora, adjoining my native town; also in Auburn, Geauga County, in a school house, mostly filled by my relatives—my grandfather, uncles, aunts, and cousins.
While on this mission, I traveled in various parts of the State of Ohio, and during the time baptized many persons who have remained faithful to the truth. The Lord was with me, and I was greatly blessed in performing my arduous labors.
Chapter IV.
A change.—Great Apostacy.—Disaffection creeps into every Quorum.—Pride and speculation.—Apostates claim the Temple.—Warren Parrish a ringleader.—A fearful, terrible scene in the Temple.—The scene described.—What occurred the next Day.—Very interesting Court scene.—John Boynton portrayed.—Joseph and Sidney flee for their lives.—Father Smith served with State's Warrant.—How he escaped.—Luke Johnson befriends him.—Luke's death.
During the time my brother was on this, his first mission, a great change had been going on in Kirtland, in the midst of the Saints. A spirit of speculation had crept into the hearts of some of the Twelve, and nearly, if not every quorum was more or less infected. Most of the Saints were poor, and now prosperity was dawning upon them—the Temple was completed, and in it they had been recipients of marvelous blessings, and many who had been humble and faithful to the performance of every duty—ready to go and come at every call of the Priesthood, were getting haughty in their spirits, and lifted up in the pride of their hearts. As the Saints drank in the love and spirit of the world, the Spirit of the Lord withdrew from their hearts, and they were filled with pride and hatred toward those who maintained their integrity. They linked themselves together in an opposing party—pretended that they constituted the Church, and claimed that the Temple belonged to them, and even attempted to hold it.
Warren Parrish, who had been a humble, successful preacher of the Gospel, was the ringleader of this apostate party. One Sabbath morning, he, with several of his party, came into the Temple armed with pistols and bowie-knives, and seated themselves together in the Aaronic pulpits, on the east end of the Temple, while Father Smith and others, as usual, occupied those of the Melchisedec Priesthood on the west. Soon after the usual opening services, one of the brethren on the west stand arose, and just after he commenced to speak, one on the east interrupted him. Father Smith, presiding, called to order—he told the apostate brother that he should have all the time he wanted, but he must wait his turn—as the brother on the west took the floor and commenced first to speak, he must not be interrupted. A fearful scene ensued—the apostate speaker becoming so clamorous, that Father Smith called for the police to take that man out of the house, when Parrish, John Boynton, and others, drew their pistols and bowie-knives, and rushed down from the stand into the congregation; J. Boynton saying he would blow out the brains of the first man who dared to lay hands on him. Many in the congregation, especially women and children, were terribly frightened—some tried to escape from the confusion by jumping out of the windows. Amid screams and shrieks, the policemen, in ejecting the belligerents, knocked down a stovepipe, which fell helter-skelter among the people; but, although bowie-knives and pistols were wrested from their owners, and thrown hither and thither to prevent disastrous results, no one was hurt, and after a short, but terrible scene to be enacted in a Temple of God, order was restored, and the services of the day proceeded as usual.
But the next day Father Smith, and sixteen others, were arrested on complaint of the apostate party, charged with riot, and bound over for their appearance in court to answer to the charge. With others, I was subpoenaed as a witness, and I found the court scene as amusing as the Temple scene was appalling. The idea of such a man as Father Smith—so patriarchal in appearance—so circumspect in deportment and dignified in his manners, being guilty of riot, was at once ludicrous and farcical to all sane-minded persons. And after the four Gentile lawyers (two for each party) had expended their stock of wit, the court dismissed the case with "no cause for action," and Father Smith and his associates came off triumphant.
During the proceedings, it was very interesting to hear the lawyers for the defence describe the opposite traits of character exhibited in the lives and appearances of the men who had apostatized from what they were when faithful in the work of God. One of them, Mr. Bissell, of Painesville, Ohio, pointing to John Boynton, said: "Just look at Mr. Boynton, see how changed! Before he apostatized, we used to see him in Painesville—he then was humble, and seemed truly a follower of the meek and lowly Jesus; but how does he seem now? all puffed up with pride. He looks more like a celestial dandy than a Saint."
Five of the quorum of the Twelve were in this apostacy; and some in every organized quorum became disaffected. Wherever the spirit of speculation—a grasping for the things of the world—obtained, the light of the Spirit of God departed, and impenetrable darkness ensued. Some even became so blind as to seek to depose the Prophet of God. At length the hostility of the belligerent party assumed such threatening attitude that, late in the autumn of 1837, Joseph Smith and Sidney Rigdon had to flee for their lives; and at a moment's warning, started for Missouri. But their absence did not check the persecution waged by those apostate brethren—others became the targets of their malice. Through their influence, the aged Father Smith was served with a State's warrant, but fortunately for him he was placed in the custody of Luke Johnson, who, although one of the apostates, was averse to the bitter spirit of persecution which characterized others. Naturally of a jovial turn, he was more inclined to ridicule than hostility. Having been somewhat conversant with law usages, he volunteered his services as legal adviser for Father Smith, although his custodian. He privately told Father Smith's friends that the suit was instigated through malice—that he knew Father Smith was innocent, and he was determined to do all he could for him; and he was true to his word.
A room adjoining the one in which the court was in session, was lighted by one window. Before Father Smith was brought for trial, Mr. Johnson had examined the premises, and under the aforesaid window, on the outside, he had cautiously made preparation so that the old gentleman could reach the ground without injury. Before the court proceeded to business, Mr. Johnson said he would like a few minutes private conversation with his client. Permission was granted for him to take the prisoner into the room aforementioned. When in, he drew the nail which was the only fastening to the window—raised the window, and said to Father Smith, "Go right up to Esquire Snow's—he is a quiet man, and no one will think of going there for you." The old gentleman did his bidding, and came directly to our father's, who had purchased a home in Kirtland, and was living a mile and a quarter distant from the court scene; when he arrived, it was nearly midnight.
Mr. Johnson replaced the nail in the window, and, after giving Father Smith time to clear the premises, proceeded to the court room, where he soon discovered that his client had not followed him; whereupon he hurried back to the room to see what was detaining him. After hunting about there a short time, he came back to the court room, apparently very much disconcerted, and reported the unaccountable fact that the prisoner was not to be found. After close search by those present, who found the nail fastening in the window all right, the question was, "How did he make his escape?" The constable, who manifested the greatest astonishment of all present, finally settled the question by saying, "It is another Mormon miracle."
Father Smith remained between two and three weeks at our father's house, "hid up" from his enemies; but during the time, with the legal assistance of the justice of the peace (an honorable Gentile), he arranged his business matters preparatory to leaving for the west. Before he left, he was joined by six others, whose lives were threatened by apostates.
Before closing this subject, I think a further notice is due the unantagonistic apostate, Luke Johnson. I happened to meet him the day after the scene in the court room—he enquired after his released prisoner, and after hearing that he reached his destination all right, he, in a jocose manner, related the foregoing circumstances, and closed with, "Father Smith will bless me for it, all the days of his life." To which, when I repeated it to Father Smith on my return home, he replied in the affirmative; and Luke Johnson is the only one of those five Apostles that returned to the Church. He was re-baptized, and lived a faithful member—was much respected, and died an honorable death in the midst of his friends, in Salt Lake City.
Chapter V.
Leave Kirtland.—Grand Entertainment.—A noble Woman.—Lorenzo drives one Team.—He is very Sick.—Arrive in Far West, Missouri.—Elder Rigdon's Kindness.—Dr. Avord's Meanness.—His Nurse, Nightwatcher and Doctor.—An Incident.—Arrive in Adam-ondi-Ahman.—Lorenzo takes his Gun and goes out to Hunt.—A new Train of Reflections.—Hunting for Sport.—The old Settlers.—Their Antagonism.—Preparation for Defense.—False Alarm explained.
Towards the last of April, 1838, our father left Kirtland with twenty-one souls in company, to wit: his own family, consisting of his wife, two daughters, three sons, and two grand-daughters, children of our eldest sister who was at this time a widow; Brother Huntington and family; Brother James Moses and family; Brother Pearce and family, and Julian Moses, brother to James. We started with horse and ox teams, my brother Lorenzo having charge of one of our father's teams, which he drove until about one hundred miles from Far West, Missouri, when he was taken very sick with bilious fever.
On our first night out from Kirtland, our whole company stopped, in accordance with a previous pressing invitation, with one of our father's sisters, Mrs. Charlotte S. Granger. Had we been a bridal party we could not have been treated with more respect, or served more bountifully, although we were "Mormons" and she a popular Presbyterian. She was too noble minded to be a bigot. She and her husband are dead. Lorenzo has been baptized for her husband—I for her, and we have had the sealing ordinances performed in their behalf.
Our journey from Kirtland to Far West was rendered tedious in consequence of rainy weather. We arrived in Far West on the sixteenth of July, with my brother very sick in bed. For nearly one hundred miles he suffered such a racking pain in his head that when we traveled I held it as steady as possible to prevent excruciating suffering being produced by the motion of the wagon. On our arrival in Far West, Elder Rigdon met us and requested our father to take my sick brother to his house, which was gratefully accepted, and I was to stop with him, as Adam-ondi-Ahman, thirty miles distant, was father's destination; and as he had considerable stock which he could not keep in Far West, he started out the next morning, to return for us when Lorenzo should have so far recovered as to be able to ride that distance. Dr. Avord, who afterwards made himself notorious as an unscrupulous apostate, spent most of his time sitting under an awning in front of Elder Rigdon's house, and as I was under the necessity of obtaining some medicine for my brother, as a matter of convenience I applied to him, at the same time endeavoring to make him understand that it was the medicine I wanted, and not his medical attendance; but come he would, and continued to come. My brother grew worse—the fever increased until he became quite delirious, and I determined to get rid of Avord, and to accomplish this desirable yet disagreeable task, I asked him for his bill as kindly and politely as possible. The idea struck him at once that this request signified non-attendance, and he was very angry and tried to frighten me concerning my brother's condition, by telling me that his skill was needed more then than when he first saw the patient. I tried to be as pacific as possible, but thought that this concession did not recommend him to further attendance. However, when the doctor found me unyielding, he presented his bill, and although sitting in front of the house day after day, he neither called in to see nor inquire after the sick man. I realized that the family of Elder Rigdon, himself included, at that time had more faith in medical treatment than in the healing ordinances, and they all thought me to blame for discharging the physician. But my trust was in God, the prayer of faith, and good, sisterly nursing. As soon as the fever abated, my brother's consciousness returned, and in two weeks from the time father left us he was sufficiently restored, was sent for, and we took a pleasant wagon ride to Adam-ondi-Ahman, Daviess County, although my brother had to ride on a bed.
I will here mention one little incident with which convalescents, many of them, will sympathize. As his fever began to break, my brother tried to think of something he could relish, and his memory went back to college associations and college scenes, and to one college dish. At one time while attending college, he and three of his fellow students took it into their heads to try the novelty of bachelor boarding, each taking his turn in the cooking department. One particular dish, which at that time was relished very exquisitely, now haunted my brother's recollection—if he had a dish precisely like that he felt certain he could eat. His sister at that time, was his only nurse and night watcher, for the people of the house were so displeased with me for discharging the doctor that they were but little disposed to assist, and I was as little disposed to trouble them, although in every other respect they were hospitable and kind, and in fact for years had been quite partial to our family. But the dish; it must be precisely after the pattern, and could I do it? Certainly; for "what has been done can be done," and I am not afraid to try. The ingredients, as he named them, were all at my command, and, after listening anxiously to his description, I went to work and a dish was produced, but alas! it was not THE dish—"it did not taste like the bachelor dish." Try, try again, was my motto, and after listening attentively to a more critical description, I went at it again, and although that effort was a pronounced improvement on the first, it was not quite up to the original, but the third time trying proved a success—not so much from improvement in the skill of the cook as improvement in the appetite of the patient.
The following is copied from his journal: In Adam-ondi-Ahman, while gradually recovering from the effects of a malignant fever which had detained me a fortnight in Far West, under the constant and skilful nursing of my sister Eliza, for some time I was unable to either do, or read much. One day, to while away the slowly passing hours, I took my gun with the intention of indulging in a little amusement in hunting turkeys, with which that section of the country abounded. From boyhood I had been particularly, and I may say strangely attached to a gun. Hunting, in the forests of Ohio, was a pastime that to me possessed the most fascinating attractions. It never occurred to my mind that it was wrong—that indulging in "what was sport to me was death to them;" that in shooting turkeys, squirrels, etc., I was taking life that I could not give; therefore I indulged in the murderous sport without the least compunction of conscience.
But at this time a change came over me. While moving slowly forward in pursuit of something to kill, my mind was arrested with the reflection on the nature of my pursuit—that of amusing myself by giving pain and death to harmless, innocent creatures that perhaps had as much right to life and enjoyment as myself. I realized that such indulgence was without any justification, and feeling condemned, I laid my gun on my shoulder, returned home, and from that time to this have felt no inclination for that murderous amusement. In fact, years had elapsed since the days of boyhood sport, and in the interval I had neither time nor opportunity for reckless indulgence. Education, the leading star of my youth, had so entirely engrossed my ambition that, until the Gospel of the Lord Jesus took possession of my mind, it was the genii before which everything else had to bow; then, almost simultaneously, missionary labors succeeded book studies, and no room was left for sportive scenes.
A spirit of mobocracy, which had previously manifested itself, was continually on the increase all around us, and very naturally suggested to our minds the thought of preparation for defense. The house we lived in, with the plantation on which it stood, father purchased on his arrival, and paid for in full. It was a "double log house," with an alley about three feet wide between the two. In this alley our faithful watchdog was stationed, and we knew that no intruder could possibly reach either door before the dog would give an alarm, which, so far, was very satisfactory. But, to our deep regret, the mobocrats, finding the dog out of sight of the house, shot him down. He had, by his affectionate faithfulness, so won our love and confidence that he almost seemed one of the family—we sincerely mourned his loss, and I assisted my brothers in giving him a formal burial.
Amid the threatenings of mobocrats to either drive or destroy us, a circumstance occurred, which, though seriously exciting at the time, afterwards afforded us much amusement. One night at about 11 o'clock, we all were suddenly aroused from sleep by the discharge of fire arms, accompanied with loud shouts, apparently about a mile distant. We supposed that our enemies had commenced their depredations by putting their threats into execution, and were making an attack on our people, and the probability was that they would visit us in turn. We immediately began to prepare for defense by barricading the doors and windows, and distributing among all the members of the family such weapons for protection as were available, viz: one sword, two or three guns, pitchforks, axes, shovels and tongs, etc. We proposed that mother take her choice, and she thought that she could do the best execution with the shovel. With no small degree of anxiety, not only for ourselves, but also in behalf of our friends situated at the point from which the exciting sounds proceeded, we kept up a sleepless watch until morning, when intelligence was brought, explaining the cause of the night alarm, as follows: A company of our brethren had been to a distant settlement to accomplish some business requisite in consequence of threatened mob violence, and on their return, having peacefully and successfully accomplished their object, discharged their fire arms, accompanied with a shout expressive of their happy success—resulting in our false alarm and subsequent amusement.
Chapter VI.
Wants to go on Mission.—Elder Butterfield wishes to accompany him.—They go.—Arrive in Far West on the second day.—Father Smith blesses Lorenzo.—Blindness of Thomas B. Marsh.—Leave Far West.—Meet a camp of Brethren at the Missouri River.—Construct a craft.—Started in snow storm down the river.—Perilous times.—Narrow escapes.—A savage band.—Make their escape.—Find camping place in peace.—Leave the boat and travel on foot.—Get lodging at the house of a Mobocrat.—Mobocratic narrative.—A Campbellite Preacher's Politeness.—Courtesy of a Methodist Preacher.—A crowded house.—A Donation just in time.—Saved from a Mob by his pocket Bible.—Other Mobocrats foiled.
The journal speaks: About the first of October of this year (1838), the spirit of my missionary calling pressed so heavily upon my mind, that I longed to engage in its labors. Elder Abel Butterfield, who had accompanied me on a mission in Ohio, proposed to be my traveling companion at this time, and although not having yet fully recovered from the effects of my summer sickness, and had not strength sufficient to endure much fatigue, I felt that I must go. My father and others thought it not prudent, but my trust was in God, and I felt an assurance that He would give me strength and restore me to soundness of health sooner if I went forth depending on Him, than if I remained at home. Accordingly, with the necessary books and a few underclothes packed in my valise, I bid adieu to father, mother, brothers and sisters, and, with Brother Butterfield, started forth to proclaim the word of the Lord to those who had ears to hear. At first I could only walk a short distance before I was compelled to sit down and rest, but my ability to walk gradually increased until I was perfectly restored.
The second day after we started, we arrived in Far West, where we stopped a short time to visit our friends. Father Smith, the Patriarch, gave us his blessing and much good fatherly counsel, and expressed much sympathy for us in connection with our mission through the southern part of Missouri, the immediate field of our prospective labors. At that time the excitement against the Latter-day Saints had been fanned to fever heat in every part of the State, consequently it was more than probable that we should meet with abuse and have to submit to many hardships.
In going the rounds in Far West, we called on Elder Thomas B. Marsh, then President of the Quorum of the Twelve. I think at that time he was indulging a spirit of apostacy, which, not long after, culminated in his severance from the Church. In our conversation with him, our spirits and his did not intermingle, and he seemed utterly blind in relation to the condition of things and the spirit of the times. He expressed unbounded charity for our enemies—said he did not think they intended us much harm—they were not naturally inclined to wickedness, etc. It is a noticeable feature in those who cherish a spirit of apostacy from the light of the Gospel, that they adopt the doctrine of Universalism and think none too wicked for a complete and unconditional salvation.
On leaving Far West, we directed our course to the Missouri River, where we found a camp of our brethren, some of whom were intending to go down the river and return to their homes, somewhere in the southern part of the State. We joined together in constructing a kind of water-craft—it was not a canoe, neither a skiff or raft, and to name it a boat would be preposterous; but, whatever its proper cognomen, its capacity was sufficient to accommodate five men, and, on the seventeenth of October, in the midst of a heavy fall of snow, we launched it, and started on a most perilous passage down the turbid waters of a turbulent river. At that season of the year the stream was very low, and frequently through the day we experienced much difficulty in following the channel. We took turns in rowing, and, as night approached, we began in sober earnest to look out for a suitable landing, but were forced to continue on until it was quite dark, when we were every moment in danger of being upset by "sawyers," for we could hardly discern them in time to shun them. Those "sawyers" were trees or parts of trees—one end firmly embedded in the bottom of the stream, while the other end, by the motion and pressure of the current, was constantly vaccillating up and down, often swiftly and powerfully.
We met with several narrow escapes, and anxiously watched for a place of landing. At length we espied upon the bank a bright light, to which we directed our course, and, much to our relief, were enabled to bring our little bark safely to land, and after securing it, we climbed up the bank, and directly found ourselves in the presence of rough, savage looking fellows, who told us they were hunters and trappers; but their appearance and conversation, and the whisperings of the Spirit, impressed us at once with the feeling that there was more safety on the river, searching our way amid the threatening "sawyers," than in remaining through the night in such forbidding company. Accordingly we again embarked, and pushed into the fluctuating stream. It was very dark, and as we cautiously wended our way, our ears were ever and anon saluted with the fearful sounds of the dashing "sawyers" ahead. It was prudent to keep as close to the bank as possible, in order to avail ourselves of the first opportunity to secure a landing.
We had one man at the bow to watch for "sawyers," while the others kept a vigilant look out for a place to haul up. The dense darkness of the stormy night prevented us discovering danger until we were on the point of being enveloped in it, and in several instances, our escape seemed truly miraculous. At last our perilous night voyage terminated, having drifted into a swift current which fortunately forced us upon a low place in the bank, covered with willows, briers and thorns, through which, after having fastened our bark, we made our way, and soon reached a very welcome camping ground, in the midst of a thick grove of small timber. We were not long in starting a rousing fire, and having taken from our little bark the provision we brought along, we did justice to a hearty meal, while the gratitude of our hearts arose in evening incense to Him, the Giver of all good, to whom we ascribed our safe deliverance. After vocally and unitedly returning thanks to Him for His miraculous providence in preserving us from the perils of the night, we spread our blankets, couched down and enjoyed refreshing sleep, with occasional interruptions by the wonderful clamor of seemingly thousands upon thousands of wild geese, which had gathered upon an island in the river, a short distance from our camp.
The following morning we were struck with astonishment, as we viewed, by the light of day, the river below us thickly dotted with sand-bars and bristling "sawyers," there being, apparently, no possible chance of having proceeded one dozen yards farther without steering nearly a direct course to the opposite bank of the stream, which, with our ignorance of the circumstances, and the darkness of the night, would naturally have resulted very disastrously.
After this brief but impressive experience in the labors and dangers in traveling on this celebrated river, we concluded to abandon our boat and proceed on foot. In carrying out this programme, the first night after leaving the river, we called at a gentleman's house and asked for a night's lodging, without making ourselves known as "Mormons." We were very kindly entertained by our host, whom we soon discovered was a bitter mobocrat, and had acted the part of leader of a mob in raiding one of our settlements. He was very wealthy, and had with him, as guest, a rich southern planter, who told us that he, as neutral, accompanied his friend, the captain of the mob above mentioned, and he narrated the particulars of the fight, and its termination. He said that the two parties met and fought with desperation. He sheltered himself behind a large tree which was struck by "Mormon" bullets, several times. At length a parley was held, and a council between the leaders of the parties, in which the "Mormons" agreed to abandon their location. Our host and his friend said they justified the manner in which they were expelling the "Mormons," only on the ground that they were mostly Yankees, and opposed to slavery, and they feared that by settling in the State, the interest of the inhabitants, as slave-holders, would be infringed upon. We all listened with respectful attention, but those gentlemen little thought who composed their audience, and they knew not our thoughts and the feelings of our hearts.
The next day we parted with our brethren who came down the river with us, Brother Butterfield and I traveling together and holding neighborhood meetings. We made the acquaintance of a Campbellite preacher, who became so much interested with the principles we taught, that he invited us to attend his conference, and I had a very enjoyable time in preaching to his congregation. But opportunities for preaching, in that time of excitement and belligerent feeling toward our people, did not often come when unsought, and very frequently not then. The many false reports in circulation against us were so exasperating the feelings of the people in that section, that the spirit of mobocracy was everywhere manifesting itself; in many instances it really assumed the appearance of a species of insanity. Our main object was, by giving correct information, to disabuse the minds of those we gained access to, and allay the feverish sentiment of bitterness. Whenever we succeeded in securing the attention of people, to listen to our testimonies, we were pretty sure of their confidence. We held meetings in several places where we were threatened, and in one instance preached to a congregation in which were those who had come expressly to mob us, but on seeing and hearing us, had changed their minds, and at the close of the meeting, came and made their acknowledgments.
Finding, after continued efforts, that very little good could be accomplished while excitement was running at so high pitch, and the mob spirit so rampant, we concluded to leave the State of Missouri until it cooled off from its fermented condition. Brother Butterfield took for his field of labor the northern sections of Indiana and Illinois, while I continued my course through Missouri, the southern portion of Illinois, and into Kentucky.
Just before leaving the State, as I approached a beautiful little village, called Jacksonville, I felt an anxiety to preach to the people, and yet felt that it would not be proper to make myself known as a "Mormon" Elder. Just as I arrived at the suburbs of the town, I accosted a stranger whom I met, and desired him to inform me who was the principal minister in the place. He told me the minister's name, and said he was a Methodist, directing me to his residence. On my arrival at the house, a very fine and intelligent appearing lady responded to the door-bell, and informed me that her husband was not at home. I told her I was a minister of the Gospel—a stranger in that part of the country—that I wished to stop in town over night, and desired to improve the opportunity of preaching to the people, if a suitable house could be obtained. "To what religious persuasion do you hold, sir?" was the first inquiry. "I wish, madam," said I, "this evening, to speak to a promiscuous congregation, embracing all classes of people, therefore, I had thought, on this particular occasion, and for this special purpose, I would beg to suppress the name of the religious denomination of which I am a minister; but," I continued, "I was christened Lorenzo, having been named as you see, madam, after the celebrated Lorenzo Dow." Her eyes lighted up, and her countenance assumed a pleasant smile; she invited me to walk in and be seated—said her husband would be in directly—that he had charge of the principal chapel, and would be delighted to accord to me its accommodations. The minister soon made his appearance, to whom I was introduced by his lady. The gentleman at once assented to my wishes—sent notice around of the meeting, and had the bell of his chapel rung long and loud.
That evening I had a large, appreciative audience, and spoke with great freedom; in fact, I seldom, if ever, enjoyed greater liberty than on that occasion. What my hearers thought of me or whom they imagined I was, or whence I came, or whither I was going, I am left in ignorance to this day, as I was not required to inform any of my audience, and of course was entirely reticent on those points. I stayed over night with the minister, and after breakfast the next morning, took my departure, no further questions having been asked in relation to my business or profession, excepting as shown in the following incident:
At this time, I was, as usual, traveling "without purse or scrip." I had proceeded two or three miles, when I noticed that just ahead of me the road forked, and being at a loss which to take, I called at a house a little in the distance, to inquire. A gentleman was standing on the porch, who, after satisfying my inquiry, with much apparent diffidence, asked if I was not a minister of the Gospel, and if I would not allow him the pleasure of contributing a little to aid in the good cause in which I was engaged, at the same time drawing from his pocket the willing offering, which I very thankfully accepted. Probably he was one of the audience at the meeting the evening before. Not more than an hour later, I found myself in actual need of a portion of the kind gentleman's donation, for I soon came to a large stream where money was necessary to pay for ferryage.
In passing through the southern portion of Illinois, I found, in general, very little interest manifest in reference to the principles of the fulness of the Gospel, but any amount of ignorance and prejudice.
I spent the remainder of the winter in travel and preaching, chiefly in the northern part of Kentucky, with varied success, and treatment—sometimes received in the most courteous manner and listened to with intense interest, and, at other times, abusively and impudently insulted; but in no instance treated worse than was Jesus, whom I profess to follow. He said: "If they have called the master of the house Beelzebub, how much more they of his household?" What a fine test the Gospel is, to prove the hearts of the people! On one occasion, I was very courteously tendered a court house, and at the close of the services, I was invited home by a member of the legislature—was seated at the head of his table, and otherwise as highly honored, and as hospitably treated, as though I had been a sceptered monarch. Then, on another occasion, one evening, I was preaching in a large room of a private house, and afterwards learned that a portion of my audience had gathered for the purpose of mobbing me. They had arranged with a party that lay concealed at a little distance, and within call, to join them immediately on my leaving the house to return to my lodgings, and all proceed together to execute their schemes of vengeance. It was a very cold night, and after the close of the services I stood with my back to the chimney fire, with a number of others—some of whom belonged to the mob party. One of the latter persons, amid the jostling of the crowd, accidentally brought his hand in contact with one of the pockets in the skirt of my coat, which struck him with sudden alarm on his feeling, what he supposed to be, a large pistol. He immediately communicated the discovery to his affrighted coadjutors, all of whom directly withdrew, and, to their fellows outside, imparted the astounding news that the "Mormon" Elder was armed with deadly weapons. That was sufficient—the would-be outlaws abandoned their evil designs for fear of signal punishment; but the supposed pistol which caused their alarm and my protection, was my pocket Bible, a precious gift to me from the dearly beloved Patriarch, Father Joseph Smith.
On another occasion, while addressing a congregation in a dwelling house, in fulfilment of a previous arrangement by a lawless set, to throw a rope over my head and then drag me to the river and duck me through a hole in the ice, one of the fellows who was in front of me was in the act of throwing his lariat, when he was discovered by the mistress of the house, who instantly gave the alarm, and he sneaked out of the congregation like a whipped dog.
CHAPTER VII.
Leaves Kentucky.—Travels on foot five hundred miles.—Reaches his friends in Ohio.—Through fatigue and exposure, is very sick.—Receives kind attention.—Traveled and preached.—Taught school.—Great effort, and great success.—A thrilling narrative.—Arrives in Nauvoo.—The Father and Family in LaHarpe.
On the last of February, 1839, I left the State of Kentucky with one dollar and twenty-five cents in my pocket, to visit my former home in Ohio, and to settle up some unfinished business, having received, by letter from my sister Eliza, the news of the expulsion of our people from Missouri. The distance of the journey before me was about five hundred miles, and in the worst season of the year for traveling, and at a time when very little interest was felt by the people for Gospel truths, and few opportunities afforded for public preaching. The trip was a tedious one—on foot and in the midst of snow and rain storms—sometimes hard, frozen ground—sometimes mud and water soaking through my boots until my socks were wringing wet at night, and of course, hard and stiff in the morning when I was fortunate enough to get them dry. It was a hard pull, but I accomplished the feat, and worn out by fatigue and exposure, I arrived among my friends in Ohio.
The first place I reached was a Brother Smith's, where one year before I had performed missionary labors—preached and baptized, and, at his house, made my home. Fatigue and its consequences had so changed my appearance, that at first Brother Smith and family did not recognize me. As soon as recognized, and my condition known, every attention was extended that kindness could suggest, and everything done for my comfort that warm hearts and willing hands could bestow. Then came a reaction of the overstraining of my physical powers, and with a burning fever, I was confined to my bed, and for days remained in a prostrate condition, when, through the kind ministrations of my friends and the blessing of God in the manifestations of His power, I soon recovered, and resumed my missionary labors.
The summer and fall I spent principally traveling and preaching in the northern part of Ohio. In the winter of 1839 and 1840, I was employed in teaching a district school in the township of Shalersville, Portage County, Ohio. The school was large, and its patrons all Gentiles with the exception of one family. Previous to this time, the directors had been very unfortunate in the selection of teachers; consequently the scholars were, in their studies, far behind adjacent schools. Here an opportunity presented for me to make a mark, and I determined to do it, and set myself to the arduous task of arousing and instilling intellectual life into the mentally dormant brain. I labored day and night to accomplish my purpose, i. e., to elevate my students to a higher standard of intellectual improvement. I succeeded, and before its close, my school had attained to such celebrity, that it was everywhere spoken of for its wonderful progress, and as having outstripped all of the neighboring schools.
But my extra exertions told seriously on my physical system, as the following little incident will illustrate: One evening I was in company with a gentleman who was with Napoleon Bonaparte's army in its retreat from Moscow. He possessed peculiar descriptive powers, and portrayed so lifelike the terrible scenes of suffering and death he had witnessed in that memorable defeat, that my mind was entirely absorbed, and my feelings and sympathies so aroused and carried along with him in his thrilling narrative, that my bodily strength was completely overcome, and I suddenly fainted and fell from my chair. This circumstance admonished me of the necessity of rest, of which I availed myself, and soon regained my usual health.
After having arranged my secular affairs, I took leave of my friends and kindred in Ohio, and started for Nauvoo, where I arrived about the first of May, 1840. I found my parents, brothers and sisters, whom I had left about eighteen months before, in Adam-ondi-Ahman, living in LaHarpe, about thirty miles from Nauvoo. O, what changes, privation, hardship and suffering, the cruel hand of persecution had produced in those eventful months! But God was with His people, and they knew in whom they trusted, and in the midst of severe trials, rejoiced that they were counted worthy to suffer for the truth's sake.
CHAPTER VIII.
In Di-Ahman.—Our father's purchases.—Friendliness of the "old settlers."—A spirit of hostility prevalent.—Millers would not grind our wheat.—Grating corn for our bread.—How we cooked the grated meal.—A strange move; the old settlers abscond.—Their reports in the surrounding country.—The Military quells the uprising.—A horse mill in operation.—Mobs arouse with increased force.—Government sends Militia.—They are set to guard the Saints, who are ordered to leave the county within ten days.—The halfway house.—Food frozen.—How we ate supper.—Sleepless and jolly.—Arrive in Far West.—Seven miles out.—Move to Illinois.—To Warren County.—To LaHarpe.—To Nauvoo.
We will now leave Lorenzo in LaHarpe, preparing for a visit to Nauvoo, and return to Adam-ondi-Ahman, where he left us. In Di-Ahman, Daviess County, Missouri, our father purchased and paid in full for two homesteads, including the farm crops. The "old settlers," as the inhabitants were called, were very anxious to sell to the Latter-day Saints, who, at the time, did not comprehend nor suspect their villainy. They were obsequiously kind and friendly in their manner towards us as strangers, and we did not, for the time being, suspect their sincerity; but the sequel proved that they had made arrangements for mobbing and driving us, previous to selling, and then, according to their programme, re-take possession of the purchased premises.
Before Lorenzo started on his southern mission, as reported in his journal, a spirit of mobocracy was boldly manifested by leading citizens in the county opposing the Latter-day Saints, and at the August election preventing their vote—also putting them to great inconvenience by laying an embargo on all of the flouring mills in that section, and preventing our people from obtaining breadstuff. Our father had abundance of wheat, but could get no grinding. In this dilemma we had to resort to graters, made by perforating tin pails and stovepipes, on which we grated corn for bread material. We tried boiled wheat, but found that it did not retain much nourishment; and our grated corn meal, when cooked by the usual process of bread making, was not quite so solid as lead, but bore a more than satisfactory resemblance to it. "Necessity, the mother of invention," prompted experimenting, and we set our wits to work to make our meal not only eatable, but palatable.
We had a fine crop of "Missouri pumpkins" (which, being interpreted, means the choicest kind), produced from the soil our father bought; these we stewed with a good supply of moisture, and when boiling hot, stirred it into our grated meal, which, when seasoned with salt and nicely baked—well buttered or in milk, was really very delicious; the main thing was to get enough, especially after the mob had driven in the scattered settlers, by which the number of our family was increased to twenty-five.
Elder Abel Butterfield, Lorenzo's traveling companion, was stopping with us, while waiting for my brother to regain his strength sufficient for travel, and as he required clothing made, previous to departure, my sister proposed to join me in doing his needle work, tailoring, etc., if he would give his time in grating meal for the family, which he gladly accepted. It was hard work, and after he left, we took it by turns, soaking the corn when it became so dry as to shell from the cob.
Not long after our young missionaries left us, very early one morning, we were utterly astonished with the announcement that all of our neighbors, the "old settlers," including those of whom our father had purchased, had fled the country. On entering some of the vacated houses, clocks were seen ticking the time, coffee-pots boiling the coffee, and everything indicating a precipitate and compulsory flight. What could be the cause, and what the meaning of this unprecedented and really ominous movement was veiled in the deepest mystery, until the reaction solved it by bringing to light the most cruel perfidy. We soon learned that those unscrupulous hypocrites had scattered abroad through the settlements, arousing a mob feeling against the Latter-day Saints, by reporting that the "Mormons" had driven them from their homes, they having barely escaped with their lives at the expense of all they possessed.
This unprecedented move was sufficient pretext for an onslaught, and a general uprising of the people threatened an immediate extermination of the Latter-day Saints, which was prevented by an appeal to, and the intervention of, the military authority of the State. A posse was sent, which quelled the mob, and for a few days we had peace. The Saints took advantage of the quietus, purchased a horse-mill and soon had it in operation, and released the family graters.
But the peaceful interim was of short duration. It seemed that the turbulent spirit had gained strength by the recess, and broke out with redoubled fury. No Latter-day Saint was safe, and although our trust was in God, and we felt assured of His protection, it was wise for us to keep up a show of defence, as it had a tendency to awe our enemies. To us it was a novel sight, and would have been ludicrous (were it not painfully symptomatical of the situation) to see our venerable father walking to meeting on the Sabbath, with a Bible in one hand and a rifle in the other. At length an order was issued by the Governor of the State, for all of the Saints to leave Daviess County within ten days from date, the sixth of December, and a company of militia was stationed in Di-Ahman, for that length of time, ostensibly to protect us from the mob, but it was difficult to tell whether the mob or the militia was most dangerous.
Before we left, the former owner of the place where we lived, came in, and looking around very impudently, inquired how soon we would be out of the house. It required an effort, but we suppressed our feelings of indignation.
The weather was extremely cold, and the morning we bid adieu to our honorably and honestly acquired transitory home, and much property which we were obliged to leave, after assisting what I could, I started before the teams, to warm my feet by walking. While musing on the changing and wonderful vicissitudes of mortal life as I walked quietly and alone, I was interrupted in my meditations by the approach of one of the militia. After the usual salutations of "Good morning," he said: "I think this will cure you of your faith." I looked him in the eye, and, with emphasis, replied, "No, sir, it will take more than this to cure me of my faith." His countenance dropped, and he said, "Well, I must confess you are a better soldier than I am." And we parted.
It took two days to go by team to Far West, and seventy-five persons, pilgrims like ourselves, put up at our stopping place for the night. It was a small vacated log house of one room only, which was the general nightly resort of people traveling from Di-Ahman to Far West. As we found it, the chinkings between the logs had been torn out, leaving open spaces through which gusts of wind had free play. When we arrived, the provisions we brought were solidly frozen, and the crowd of people was so dense, we could not avail ourselves of the fire. But we must have supper, and we could not eat hard frozen bread, and we adopted the following: The boys milked our cows, and before the milk was strained, one of us held the dish while another sliced the bread, and the third strained the warm milk into it, which thawed the bread; thus one after another, until all were plentifully served.
Bed time came, but there was no room for beds, except for the sick, and, indeed, there was very little sitting room. Our mother was quite feeble through fatigue and exposure, and we managed to fix a place for her to lie down, while our sister and myself sat on the floor, one on each side, to ward off the crowd. I can well remember that ever memorable night—how I dare not move lest I should disturb those around me, so closely were we packed. And withal, it was a jolly time, although with the majority, a sleepless night. Some ten or fifteen feet from the house was a small horse shed, in the centre of which the brethren built a roaring fire, and around it they stood, sometimes dancing to keep warm, some roasting potatoes, while others parched corn, and all joining in singing hymns and songs, merrily passing off the hours till the morning dawn. Many started very early, which gave us access to the fire for our morning meal.